Divination 1

By Trebomâros Auingnos, 11-25-17

Divination 1 is an overview of the role of seers in an Indo-European society. Students will learn a basic divination system at an introductory level, and about the uses of divination for oneself and others. At this level the divination may still be book-assisted. The primary goal of this course is for the student to become more aware of the kinds of divination and seership in the Indo-European world, as well as the most basic ways divination is used.

Exit Standards:

1. Name and briefly describe one method of divination or seership technique common to three paleo-pagan Indo-European cultures. (minimum 100 words each)

Within the Indo-European culture group, there were many similarities when it came to practicing divination.  Local areas had variations on the specifics of how these practices were done (what god was invoked, what animals were sacrifices, etc), but common themes seemed to pop up on a regular basis.  One form of divination that was practices among all ancient cultures was the reading of entrails from sacrificed animals. (Johnston, p. 125)

The act of sacrifice was a common act among ancient cultures so it would make sense that these people would develop methods of divination involving the animal being sacrificed.  Among the Greeks, sheep, goats, cows, and pigs were commonly used.  (Johnston, p. 126)  A Manteis (a professional practitioner of divination) would start with the liver and then move to the rest of the entrails to see if the offerings were well received and see if there were any other omens within the remains of the animal.  Manteis were also hired by military generals to foretell the future of battles as well as receive insight into how to deceive the enemy to win the battle.  The reading of the entrails of sacrificial animals were also one of the most common method used by the Greeks for this. (Johnston, p. 116)

Within Celtic Culture, there are various reports from both the Greeks and the Romans involving the Celts sacrificial practices.  Diodorus Siculus in his text, Library of History V, strait up and said that the Celts used the slaughter of sacred animals for uses in divination. (Green, Druids, p.88)  In addition, there is overwhelming archaeological evidence that the Celts preferred domestic animals for these purposes, including cows, sheep, pigs, and horses.  There is some evidence that dogs were also sacrificed, but no information on whether they were used for divination purposes or not. (Green, Druids, p.85)  One thing that is clear is that the Greeks and the Romans did not discuss many practices they saw as common place like animal sacrifices, however, they did talk quite a bit about practices they consider more exotic such as human sacrifice.

The third culture that I am going to discuss in which we see animal sacrifices and divination are the Norse and Germanic peoples of northern Europe.  Documented cases among the northern people are more difficult, due to the lack of written material before the 12th century document, The History of Denmark. (Davidson, p.11)  However there are some references in Roman and Latin sources, as well as folklore that do shed some light on this topic.  We do know that the slaying of sacrificial victims (both animal and human) was associated with divination and omens in Scandinavian regions.  Unlike the people to the south however, you see more use of wild animals for the sacrifices, especially those that were considered sacred.  The wild boar was one animal particularly used for omens and ritual feast.  There would be sacrifices, the omens were performed to see how life would be for the community in the coming year, and then the animal would be served up for the sacred dinner. (Davidson, pp. 50, 67, 68) We also see a higher amount of women performing as professional seers in these regions and like the Greek Manteis, would come in to read the omens. (Davidson, p. 159)

2. Within the context of a single paleo-pagan Indo-European culture, discuss three different forms of divination or seership, and give an example of each. (minimum 100 words each)

The IE culture group I chose for this essay are the ancient Celts.  There are numerous accounts in the classical works from both the Greeks and the Romans about the Druids abilities to foretell the future and interpret the will of the gods.  As briefly mentioned in question 1, Diodorus Siculus wrote, “The Gauls likewise make use of diviners, accounting them worthy of high approbation, and these men foretell the future by means of the flight and the cries of birds and the slaughter of sacred animals, and they have all the multitude subservient to them.” (Green, Druids, p.88)  Similar accounts can also be found in the mythological sources as well as the Druids would use many forms of divination to look into outside agencies (the natural patterns of the universe, interaction with tribal gods and local spirits, ect) in order to understand current and future events. (Mountfort, p. 168)  Miranda Green in The World of the Druids discusses several methods of divination that the Druids would use.  In her work, Green breaks down these methods into the following categories:

  • Observations of behaviors of natural phenomenon such as weather conditions, atmospheric behaviors, and cosmological events
  • Observations of the behaviors of animals in the wild such as the flight and sounds of birds
  • Practices of sacrificing humans and sacred animals along with ritual practices
  • Through the use of ciphers, symbols, and numbers to predict both future and past events as well as the nature of the world around them

For this paper, I am going to write about the first three divination methods listed above, since the use of ciphers, symbols, and numbers are mentioned in the classical sources, but not to the extent of the other three.

An example of observations of natural phenomenon such as weather conditions, atmospheric behaviors, and cosmological events is Neldoracht.  Neldoracht is a form of divination that involves observing the behavior of clouds and their movement. (Mountfort, p. 169)  Stories of Neldoracht practices are mentioned in the mythological and historical sagas of the Irish and the Scottish, even as late as the 800s.  One tale includes a saga about Christian monks from Lindisfarne in Scotland, who used the observations of what they referred to as the behaviors of storm dragons (certain cloud formations) which predicted the oncoming of a Viking raid. (Mountfort, p. 169)

Examples of observations of the behaviors of animals in the wild such as the flight and sounds of birds are also mentioned in both mythological and historical sagas.  Whether it was the behaviors of particular animals, fish, birds, ect, the relationship the Celts had with the natural world allowed them to gain a deeper understanding on their relationship with the Kindreds, the will of their gods, and a better understanding on the nature of the world itself.  In the writings of Cicero, he wrote that he had a Druid friend named Divitiacus who said that he had received training to be able to foretell the future through augury (foretelling the future by observing the flight of birds) and through inference. (Green, Druids, p.88)

Practices of sacrificing sacred animals and human sacrifices along with ritual practices was brought up by most of the Graeco-Roman historians of the 1st centuries BCE and CE, especially human sacrifice.  Caesar himself wrote, “Those who are suffering from serious illness or are in the midst of the dangers of battle, either put to death human beings as sacrificial victims or take a vow to do so, and the Druids take part in these sacrifices.” (Green, Druids, p.72)  Animal sacrifices seem to be the most wide spread among the Celts (as well as the rest of antiquity), with references found in classical literature and large amounts of archaeological evidence at various locations throughout Europe.  Animal sacrifices seemed to come in two types, one where the entire animal was burned or left to the gods and in the other, the animal was killed and butchered with some portions left to supernatural powers and the rest shared throughout the community.  Caesar in Gallic Wars VI stated, “After deciding on battle they frequently vow to Mars whatever they may take in the war; whatever captured animals remain over they sacrifice.” (Green, Druids, p.85)

3. Discuss both the role of seers within at least one Indo-European culture and the relationship of seers to other members of the society, including in that discussion how seers or visionaries would have supported themselves or how they would have been supported by their people. (minimum two paragraphs)

The seers of ancient cultures served a very specific role within their communities.  Records for what they did and how they supported themselves varied between different cultures mainly due to the level of literacy found in the culture itself, so for this question I am turning to the Greeks because the amount of information available is large.

The practice of divination was wide spread throughout the Hellenistic world.  Many people were educated in the practices of divination, at least what was practiced at the local temples.  In fact, the practice was so common that many scholars in the 20th century considered the study of divination to be the rambling of primitive superstitions. (Johnston, pp. 17-20)  Every household had at least one person trained in some form of divination, such as in the before mentioned reading of entrails from sacrificial offerings and animals.  It is believed that the main reason was when you sent out your prayers, you received a response almost immediately, which highly fascinated the people of the Hellenistic world. (Johnston, p. 4)

Beyond the boundaries of the home, there were both established locations that people traveled to in order to gain insight from the gods (temples and oracles) as well as freelancers who traveled around to look into particular situations that fell outside the norm. (Johnston, p. 34)  Established locations such as temples and oracles became centers of worship, commerce, and entertainment.  The Oracle of Delphi, for example, housed athletic contest and games that rivaled the Olympics and people came from all over the Hellenistic world to not only consult the oracle, but to shop at vendors, watch the games, and partake in the various other entertainments that the oracle provided.  Through the tourist trade, many of these locations not only became wealthy, but became locations where others could as well.  Local temples did not work on the same level as the oracles, but they did become centers of travel, pilgrimages, and commerce. (Johnston, pp. 35, 36)

Despite the popularity of these locations, not everyone had the finances to go to an oracle or a large temple.  In addition, there were specific situations that would come up that temples and oracles were not able to address or handle.  In these situations, freelance guilds filled this gap, and people who worked for these companies would travel from community to community to handle unusual situations. (Johnston, pp. 109, 110) These freelancers, known as Manteis, worked as spiritual crisis specialists who would come in to assess the nature of the unusual situations through investigation, (which included divination) and derive methods to correct said situations to bring things back to normal. (Johnston, p. 118)  In some cases, these methods were strait forward and easy to do.  In other cases, things were more complicated and they needed the further assistance of a magician, who specialized in ritual petitions for specific interventions from gods or daimones (spirits). (Johnston, p. 146)  Whether people involved themselves primarily with home practices or became paid specialist who would travel to assist others, the practice of divination was the cornerstone of the lives of the ancient Greeks.

4. Identify and describe one method of divination to which you find yourself attracted to and discuss its relationship to paleo-pagan divination. (minimum 300 words)

Above all things, divination is a tool.  It has to work with you and your life, and for as much as it would be nice to have established oracles or local temples that provide these types of services, unfortunately, those things are not available to me.  For my life, simplicity is key.  The tool I have found to be effective in my spirit work is a card set published by Simon & Schuster Inc. called The Druid Animal Oracle: Working with the Sacred Animals of the Druid Tradition by Philip and Stephanie Carr-Gomm.

This deck of cards contains artistic representations of 33 animals connected with British pagan (Anglo-Celt) traditions as well as a booklet that spends a few pages per animal discussing the history and the lore of that animal.  The reason for this choice is that this card set is symbolic with working with animals, and as a system of seership it brings a sense of life to my work.  It is not a system of concepts or impersonal mechanics of reality; they are living breathing animals of the world, ranging from cats and dogs to various types of dragons and the hind, being expressed through the artwork of the cards.  Looking at the previous questions in this lesson, divination through animals was practiced on a regular basis and in this case, I don’t have to wait around or try to see if a particular bird is an omen or just a bird, nor do I have to gut a sheep to read the entrails before I butcher it and cook it up (a practice that is certainly not simplistic in any way these days).  Also, tools such as the drawing of lots was a common practice among ancient pagans, whether it was the casting of runes or the rolling of dice.  Bringing these elements together provides a useful and practical alternative in modern society. (Johnston, pp. 170, 171) 

In addition to this, looking into the lore of these animals reminds me of their relationship with not just the natural world, but with our ancestors as well.  It is important to know how a particular animal related with a particular culture so that when you are working to make contact with a god or heroic ancestor from that culture, you can have a better understanding of what they are trying to tell you through the symbolism of the cards.

5. Briefly describe the symbology of your chosen method of divination, and include a method of application for that system. (minimum 100 words overall description plus at least one sentence or line per symbol)

As I mentioned in the last question, the Druid Animal Oracle brings a sense of life to my work.  It is not a system of concepts or impersonal mechanics of reality; they are living breathing animals of the world, expressed through the artwork of the cards.  The application of the cards is similar to a tarot card deck with different spreads.  An examples of this includes a three card spread called the Triune Spread.  This spread helps provide insight to the cause of a situation that you are looking into as well as that causes effects on your life, both emotionally/socially and physically.  Another spread is called the Spread of the Elements, where it is laid out like a cross.  The center card represents the core issue and the four cards around the center reflect the mental, emotional, instinctual, and spiritual elements of the reading. (Carr-Gomm, pp. 155-157)  In addition, each card has different meanings depending on whether the cards are upright or in the reverse position.  The deck breaks down as follows:

Black Bird: Also known as Druid Dhubh (the Black Druid), the black bird is seen as a liminal being who sings at twilight and whose songs can wake the dead while putting the living to sleep.  He is a gatekeeper spirit, believed to be Otherworldly in nature and is good for communication with the Otherworld, especially the dead.  It also has connections to the Rowan tree, which is known for spiritual protection. (Carr-Gomm, pp. 18-21) 

Hind: The hind in the deck is represented by a white deer, but could be symbolized by white cattle in general and is believed to be connected to the Otherworld, thus being sacred to the Celts.  Folklore shows that many hind were possibly female fairies (Ban Sidh) that have been transformed either by choice or against their will into animal form.  The shapeshifting characteristics are also connected to hag fairies, either to trick people or as a punishment against someone who has violated fey customs.  Usually this card is an indicator that you must look past the superficial and look to the heart of a matter. (Carr-Gomm, pp. 22-25)

Stag: According to lore, the stag is one of the five oldest animals of the world and its iconography portrays an animal that is symbolic with the mysteries of the forest.  The stag is also seen as a messenger of the Otherworld.  One of the animals sacred to Cernunnos, the stag is also known for its connection to wealth, prosperity, fertility, and regrowth (shedding the old so the new can grow). (Green, Gods, pp182-184; Carr-Gomm, pp. 26-29)

Bear: The bear is symbolic with primal power, protection, ferocity, and personal sovereignty.  Bear cults have existed in Europe for thousands of years because people are drawn to the bear’s power.  Items such as bear skin, claws and teeth have been taken as trophies and talismans to project the bear’s power.  There is also ancestral wisdom involving the bear and there are shrines to the Mother of Bears found in Europe.  The bear is also the symbolic animal of King Arthur. (Green, Gods, p. 184; Carr-Gomm, pp. 30-33)

Fox:  Known for their adaptability and cunning behavior, foxes have a mixed relationship according to the lore.  They can live in an area unseen, causing mischief where they go, however with some of the linguistics for the fox, there also seems to be connections between them and rulers, being “strong in council”.  Usually with the fox, it is about knowing when to speak and when to keep your cards close to your chest, especially in situations of negotiation and diplomacy. (Carr-Gomm, pp. 34-37)

Boar: The boar is seen as a fierce counterpart to the stag.  While the stag is seen as the spirit of the forest providing abundance and wealth, the boar is a dangerous destructive animal that is highly territorial.  Boar imagery is found as talismans and symbols of warrior-hood.  But despite their fierce presence, the boar is a sacred animal that is seen as a gift of the gods.  Pork meat was prepared for warriors and kings alike and in many places, defeating a boar in battle was an initiation into adulthood.  The boar is about embracing your fierce power and direct it into action. (Green, Gods, pp. 179-181; Carr-Gomm, pp. 38-41)

Hawk: The hawk according to Irish lore is not only one of the oldest animals in the world, but is responsible for the salmon of wisdom’s blindness.  They are clever and focused with a keen eye that can see great detail at great distances.  The hawk is about clear vision and the understanding and wisdom that comes through both clear perspective and observation as well as understanding how the past relates with the present. (Carr-Gomm, pp. 42-45)

Dog: Dog imagery is one of the most wide spread images within Celtic society, next to horses.  They show up in burial mounds, artwork, in the mythology, and it seems like just about every god and goddess had at least one.  Dogs are about loyalty to one’s tribe, protection both in this life and the next, and both physical and spiritual healing.  The dog also has elements of providing for one’s community through the hunting of game. (Green, Gods, pp 175-176; Carr-Gomm, pp. 46-49)

Owl: One of the animals believed to be the oldest in the world, the owl is a guide into unknown realms and ancient wisdom.  The owl also has connections with the Cailleach, the Old Hag.  The owl is about turning disadvantages into advantages: using your resources and tools to see options that were hidden from you. (Carr-Gomm, pp. 50-53)

Cat: The cat was kept as a pet on farms to hunt rodents and help keep the food supplies in good condition.  It is also believed that the cat was the living embodiment of house spirits who also helped keep the home running in good condition and it was considered good luck to have a cat in your home.  Wild cats were also seen as warrior trophies and many Irish and Scottish clans have names connected to cats.  The cat is a guardian of domestic spaces, seeking our things that would come in unnoticed and taking care of problems when they come up.  Depending on the region, snakes also held this position. (Carr-Gomm, pp. 54-57)

Crane: Among the Irish and the Scots, the crane was a sacred animal and eating crane flesh was taboo.  According to the lore, the crane is a figure of transformation with many characters in the tales being cursed into the form of a crane.  Cranes are believed to have magical properties as well, whose skin was used for the famous Crane Bag.  They were also seen as vigilant warriors who would stand still until it was the right time to strike at their prey; this aspect means the crane is about acting at the right time and being quick and decisive in action. The crane is about arcane science, secret knowledge, and the transformation from one thing into the next — becoming something new. (Green, Gods, p. 187; Carr-Gomm, pp. 58-61)

Frog: The frog according to Celtic lore has connections to healing springs and frogs are seen as companions to water spirits.  In some cases, the spirit of a well would show themselves as a frog or three frogs.  The frog is seen as symbolic for healing and purification and there seems to be a shapeshifting quality with frogs, which may indicate that what is true might not be what is apparent. (Green, Gods, p.186; Carr-Gomm, pp. 62-65)

Raven: Being a scavenger, ravens are associated with war and death, due to their picking at corpses.  Also, imagery of ravens have been found in some Gaulish temples that show them to be the voices or messengers of their local tribal gods.  Because of this, ravens have a strong connection to divination, prophecy, and communication with the Otherworld.  They also offer protection in that they call forth the coming of death and healing and there are stories where the gods of old would shapeshift into ravens and bring forth curses on enemy forces during time of war.  So with that, ravens are about communication with the Otherworld, prophecy (especially in areas of life and death), and divine protection. (Green, Gods, pp. 187 &188; Green, Druids, p.90; Carr-Gomm, pp. 66-69)

Swan: Swans through the literature and the archaeology have a supernatural element that a lot of times connect them with the gods.  The swan deals with emerging beauty and the inspiration that the gods provide.  Swan feathers were also used to make ceremonial cloaks for storytellers, poets, and musicians.  There is also a magical quality with them in beauty and in matters of love: your ugly duckling might end up becoming a swan. (Green, Gods, pp.186 &187; Carr-Gomm, pp. 70-73)

Wolf: Traditionally seen as “wild dogs”, the wolf shares many qualities of the dog, but where dogs are seen as guardians and protectors, wolves are primarily hunters.  They protect by seeking out what they are looking for instead of letting the danger come to them.  There is a sense of inner strength that comes with the wolf as well.  That is why the wolf was praised by kings in the days of old and many Irish and Scottish tribes claim either descendantce or kinship with wolves. (Carr-Gomm, pp. 74-77)

Adder (Snake): The snake is primarily a protective spirit, warding off illness, sickness, war, and the terrors of death.  Similar to cats, snake were kept as pets on farms to hunt rodents and help keep the food supplies in good condition.  Snakes too were seen as the living embodiment of house spirits who also helped keep the home running in good condition.  People on the main land and in the eastern areas of Gaul considered it good luck to have a snake in your home.  There is also a transformative element with the snake in the area of “shedding old skins” as an act of healing. (Green, Gods, pp.185 &186; Carr-Gomm, pp. 78-81)

Eagle: Agents of the Sky Father, the eagle is one of the most mentioned birds in Irish and Scottish lore.  Associated with ancient wisdom, the eagle is about looking at your life in a wider context, making decisions with clarity and objectivity, then acting with precision and without hesitation.  The eagle can also represent renewal through action. (Green, Gods, p. 188; Carr-Gomm, pp. 82-85)

Sow (Pig): The pig primarily involves nourishment, generosity, and fertility: Hospitality.  Being seen as a gift of the gods, pigs can grow in various environments as well as having tender meat that keeps well when salted.  They also can have large numbers of offspring that can help feed the people.  But the pig is not just about having abundance come to you, but it is also about showing gratitude and sharing the abundance you have received from others.  In addition, the source of gifts might come from strange places, so don’t be stingy on appearances.  Actions will speak louder than words when it comes to value. (Carr-Gomm, pp. 86-89)

Bull:  Cattle herds were a major element in Celtic economics, to the point where the practice of cattle raids made it into the literature we have today.  The bull is known for its wealth, power, ferocity, and virility: Prosperity.  The image of the bull is found throughout the Celtic world, especially in Britain and Gaul.  Many gods, including Taranis and Brigid have iconography with cattle which leads to the sense of prosperity in your life.  The bull can be a warning though, not to let its fierceness get away with you.  Power directed can cause great change, but unbridled can also become destructive. (Green, Gods, pp 176-179; Carr-Gomm, pp. 90-93)

Goose: Known for their protective qualities, the goose has strong associations with war deities and guardianship.  Symbols of geese have been used in home protection and warrior burials.  The symbol of the goose involves the responsibilities of family, long term partnerships, and taking care of the home and children.  The goose was also much more productive when they are alive, well fed, and healthy.  With the goose, the key is that if you take care of your family, your family will take care of you. (Green, Gods, p. 187; Carr-Gomm, pp. 94-97)

Ram (Sheep): Sheep were commonly kept for their milk and wool until they reached older maturity, when they would be used for food such as mutton. Mutton was a very common food for the Celts, consumed in large volumes.  Sheep and rams were also involved with ritual sacrifices.  The symbol of the sheep or ram primarily involves the everyday affairs of life of the common folk, giving what you have to sustain life while being grounded in the realities of life.  Work towards the achievements of life and your livelihood.  The ram also asks if you are doing what is necessary to maintain the fundamentals of your life.  Are you using your resources to their fullest? (Carr-Gomm, pp. 98-101)

Hare (Rabbit): The rabbit was seen as a magical animal, connected to the Otherworld and is associated with luck (good or bad, depending on the situation), fertility, and the night.  Stories say that both magical practitioners and the Tuatha De ’Danann would shapeshift into hares to send messages and go unnoticed while they traveled.  With their connection to magic, they also have connections with the land, fertility, and intuition.  As with all things, we have a relationship with both this world and the Otherworld and seeing the hare is an indication that you might either be ignoring elements of the Otherworld that are effecting you or you are relying too much on them in your actions or efforts.  It might also be a notice that the Kindreds either may or may not be giving the support you thought they were. (Green, Gods, p. 185; Carr-Gomm, pp. 102-105)

Salmon:  Above all things, the salmon is about wisdom.  According to the tales, the salmon would swim upstream to the source of the River Boyne in Ireland where nine hazel nuts had fallen into the waters and the salmon would eat them.  It was believed that if you caught the salmon, cooked it, and ate it, you would acquire all the wisdom of the world.  The salmon is the oldest of animals and is connected with ancestral wisdom, divine inspiration, the rejuvenation of youth.  The salmon also is about understanding and using the way the universe is to move forward and reach your goals.  If you “fight against the current” you might get where you want to go, but you may be tiered and your resources might be used up. (Carr-Gomm, pp. 106-109)

Bee:  One of the few insects in this set, the bee is about community, celebration, and organization.  Bees, while working in hives, are part of an organized collective that all contributes to the whole of the community.  What they make helps fight off illness, provides the sweetness of food, and help preserve objects from rot and decay.  The honey is made into mead, which furthers the sense of community and merry making.  The bee is about knowing your place in the community and where you belong.  It is also about the celebrations of life and community. (Carr-Gomm, pp. 110-113)

Otter: Also known as the water-hound or sea-dog, the otter is known for their friendly, playful manner, their ability to fish well, and their strong sense of family connection.  Being at home in both the water and on land, the otter is about cultivating the emotional and playful side of your life and interactions with others.  Unlike the bee, where you have a role in life that you must follow, the otter is about building your relationships with others, thus building your social communities, connecting with others on an emotional level. (Carr-Gomm, pp. 114-117)

Cow: Much like the bull, the cow is associated with wealth and prosperity.  Unlike the bull however, the cow also is about nourishment, protection, and generosity.  Many goddesses have cows as part of their sacred imagery to reflect this prosperity and generosity.  The bull and the cow are two sides of the same coin.  Both have common elements, but both are also distinct in how these elements are expressed.  For the bull talks about what you need to do to bring forth prosperity, the cow reminds you that it already is around you, whether you can see it or not. (Carr-Gomm, pp. 118-121)

Horse: The horse is one of the most well-known images throughout the Celtic world.  The Celts were known for their cavalrymen and had both legends and deities dedicated to horses, especially Epona in Gaul, Rhiannon in Wales, and Macha in Ireland.  The horse symbolizes social prestige, military might, economic superiority, as well as cultural excellence, fertility, and sexual vigor.  It is the symbol of leadership and all that goes along with it.  The horse also is seen as a traveler between this world and the Otherworld.  Manannán Mac Lir supposedly gave horses to the Kings of Ireland and if people wished to travel to see him, he would send his horse who could ride on the surface of the ocean like it was a field.  There are also stories of Sidhe who would come in the form of horses to steal people away to the Otherworld or come and terrorize them in the form of a Night-mare.  With the horse and its connection to leadership, you can either be someone of great support to those you are responsible to or you can cause great harm.  Be aware of the consequences of your actions to those who depend on you. (Green, Gods, pp 171-174; Carr-Gomm, pp. 122-125)

Wren: Also known as Drui-en (Druid Bird), the wren is seen as one of the most sacred birds to Druids.  The wren is known for its cunning intellect, building on the achievements of others to new heights.  Their feathers were also used as protective charms for those who go out to sea so they do not drown.  Being a small and unimpressive bird, the symbolism of the wren includes achieving greatness with an economy of effort, being honest in who you are and how you got where you are at.  It can also be a warning against using your cunning to exploit the honest work of others. (Carr-Gomm, pp. 126-129)

Seal:  The seal has a long association with stories of the merfolk in Scotland and the Isle of Man, as well as the Sidhe who dwell in rivers and the sea.  Some of the clans in Scotland and Ireland also clam ancestry to seals, much like the wolf clans do, due to the ability for seals to shapeshift into human form and walk the land.  The symbolism of the seal is filled with magic and Otherworldly elements.  It is about the longing of the heart, your deepest desires, and the transformations you go through when you are either doing what you love or with whom you love, even if it means letting go of things that you have been involved with for some time. (Carr-Gomm, pp. 146-149)

Zoomorphic Animals: Before I move into the last group of animals, I want to point out that in Celtic culture, there are also zoomorphic animals or monsters that blend properties of different animals together.  The most famous are the ram headed snakes and bulls with three horns. (Green, Gods, pp. 189 &190)  With the deck, the last group of animals, the dragons, fall in this category.  Dragons are by their nature protectors and guardians.  They are the wardens of great treasures and the trial that one must go through to achieve success in their journey.  What they guard varies from dragon to dragon however:

Water Dragon: Water dragons are large snake or eel-like creatures that live in aquatic environments such as rivers or in lakes.  Stories of creatures like the Lock Ness Monster are representations of the water dragon.  The water dragon is about bringing to light that which is hidden in the depths, whether it is memories of the subconscious or suppressed feelings.  These treasures can bring a sense of great connection to all life, but can also reveal the pain that caused these things to be suppressed to begin with. (Carr-Gomm, pp. 130-133)

Earth Dragon: Earth dragons are guardians of barrows and grave mounds, either living at the heart of the mound, or living at the threshold, protecting the gates and the riches within.  The earth dragon is about your personal power and potential.  It is also about the riches of ancestry and your heritage.  By unlocking the secrets of your heart, you can tap into riches you didn’t know you had, claiming your birthright. (Carr-Gomm, pp. 134-137)

Air Dragon: Air dragons are associated with high peaks, mountains, and storms.  On clear days, they can be seen as shimmering lights dancing in the sun light.  They can also be associated with odd and strange weather patterns.  Air dragons are about clarity of thought and sky power.  They can also be a warning against becoming a slave to your ideals and becoming delusional in your perceptions of reality. (Carr-Gomm, pp. 138-141)

Fire Dragon: Fire dragons are associated with the King Author legends, especially the establishment of the “Pendragon” which means Head of the Dragon.  Fire dragons are also connected to famine and blight when they occur.  That is when a hero comes in to slay the beast to restore the natural order.  Fire dragons are about energy, mastery, and the passion and fire to achieve your goals.  However it is also a warning that if you do not focus you passion, it will lead you to your ruin. (Carr-Gomm, pp. 142-145)

6. Describe the results of three divinations performed by you. These divinations may be text assisted. (minimum 100 words each)

For my divination practice, I used The Druid Animal Oracle: Working with the Sacred Animals of the Druid Tradition that I went through in question 5.  It is my primary tool and I have a long relationship with it.  With the readings, I performed three readings on myself.  The first one involves my spiritual life, the second one is my social life/community, and the third is in regards to my ability to produce and bring in income.  The spread itself was a simple Kindreds spread with three cards to mark to points of a triangle (Shining Ones at the top, Ancestors to the lower left, and Nature Spirits to the lower right) and a central card to show any additional considerations that need to be considered.

For my first reading, I asked: “In regards to my spiritual life, what advice or qualities would the Kindreds give as I move forward towards a comfortable and easy life, for I have paid my dues and bore my trials.”  What I got was the following:

  • Shining Ones (Crain): Transformation into something new, act at the right time to do so.
  • Ancestors (Bull, reversed): Don’t let your power become destructive, use it to move forward towards prosperity.
  • Nature Spirits (Earth Dragon, reversed): Don’t squander your Ancestral heritage.  Embrace the productive elements of your heritage, it is a source of power for you.
  • Additional Considerations (Fox): Know when to act in negotiations and diplomacy and when to stay reserved.

For my second reading, I asked: “In regards to my community and social life, what advice or qualities would the Kindreds give as I move forward towards a comfortable and easy life, for I have paid my dues and bore my trials.”  What I got was the following:

  • Shining Ones (Black Bird): Communication with the Otherworld, especially with Ancestors, spiritual protection.
  • Ancestors (Bear): Primal Power, Ancestral wisdom, protection, personal sovereignty and rulership.
  • Nature Spirits (Goose, reversed): Taking care of your family, protecting family against others,
  • Additional Considerations (Bull, reverse): Don’t let your power become destructive, use it to move forward towards prosperity.

For my third reading, I asked: “In regards to my productive power, ability to provide an income, what advice or qualities would the Kindreds give as I move forward towards a comfortable and easy life, for I have paid my dues and bore my trials.”  What I got was the following:

  • Shining Ones (Owl, reversed): Turn disadvantages into advantages, use resources to find options that are hidden from you.
  • Ancestors (Eagle, reversed): Look at life in a wider context.  Make decisions clearly and objectively, you will be rejuvenated through action, but don’t react to particular situations.
  • Nature Spirits (Water Dragon): Bring to light that which is hidden in the depths.  Bring forth revelation and truth about the situation and yourself in relation to the situation.
  • Additional Considerations (Air Dragon, reversed): Stay grounded in reality and don’t become a slave to ideals of how it is supposed to be.

Upon reflecting on all three readings, there are certain elements that come up again and again.  They include the following:

  • Know when to act and keep the big picture in mind.  Don’t just react to things as they come your way.
  • Don’t let your personal power become destructive.  Use your power to move towards prosperity.
  • Use the wisdom of your family and your ancestors to move forward and take care of your family.
  • Use the resources you have available to find options in your life that are hidden from you.
  • Above all things, stay grounded in reality and don’t become enslaved by ideals.

Staying productive towards prosperity and ancestral/family wisdom were two elements that came up in all three readings.  Looking at my family history, it is primarily Norwegian and German.  Scandinavians are known for their sense of social involvement, financial conservatism, and practicality.  We are not afraid to work and have a good time afterwards.  We are also a hardy lot, although we can be a bit stoic at times, excluding the occasional burst of frustration/anger.  Based on what I am seeing, the divination is counseling me to stay practical with my career as well as with my community in relation to what is important in life, which is family.

7. Discuss your view of the purpose of divination. (minimum 100 words)

To me, the main function and purpose of divination is so people can use to gain insight into the subtle realities of life, especially in relation to interactions with the Otherworld, understand the motivations of people, the causes of past events, or insight into the nature of a situation or an event that has occurred.  In addition, it can also be used as a “translator” in regards to helping with spirit communication with the various types of Kindreds.

One thing to keep in mind though, it is one of many tools a person has available to them.  It is done in conjunction to other forms of investigation or looking into a situation.  It is not a substitute.  Spiritual beings, whether you are working with nature spirits, gods, or the dead, must work with the individual they have available, which is us.  This person may not always be the most receptive to the messages coming in (having a bad day, someone close dies, ect.) and “translation errors” have been known to happen.  Working with a divination system allows a format for communication to come through more efficiently and it allows the person who is practicing divination to go back on their work and recheck the messages with a clear head or by other seers at some later point to make sure the message is accurate.

8. Discuss the relative importance and effect of divination within your personal spiritual practice. (minimum 100 words)

My personal spiritual practices have gone through a lot of changes over the years.  When I first became involved with the ADF in the early 2000s, my practices involved a lot of trance work.  I would use the trances to gain a deeper insight into the nature of the local nature spirits in Wisconsin and over the years, I have filled the role of what the Greeks called the Manteis, especially when I was called upon by friends when they knew something needed to be looked into and they didn’t know how to do it themselves.  Reflecting back, I used many of the methods they used including drawing lots (Animal Oracle cards) and using dreams and trance-work to have direct interactions.  Today, I am retired from these types of “crisis investigation” practices, but I still use divination with my home hearth practices to gain insight into how to improve my relationship with the Kindreds in regards to my family and my community.

9. Discuss your view and understanding of the function of the Seer. (minimum 100 words)

At its very heart, a seer is a trained investigator.  They are a specialist looks into a particular situation from various angles to bring an objective insight into events that are effecting people so they can clearly make decisions that will lead to positive outcomes.  These investigators are not just limited to divination practices.  A properly trained Seer will also have a solid understanding of history, social psychology, local politics, and other factors that tie into people’s lives.  Historically, the Seer was called to handle insight into disputes, whether they were legal affairs, domestic issues, or concerns of random events coming up in the next season as well as interpret the will of the gods. (Green, Druids, p.88)  A properly trained seer will understand that there are multiple causes to various events that happens in the lives of the people they are working with and they must respond with the correct information if they are going to provide quality service to their community.

10. Discuss the importance and value of divination as it relates to ADF. (minimum 100 words)

Through the use of ADF rituals, divination currently serves two functions.  The first is asking the Kindred how we have done in the process of ritual and sacrifice and the second is to ascertain the nature of the blessings we are about to receive from the Kindreds. (Divination for Public Ritual, web)  The first function, assessing how we did in the ritual, is a good practice for people who are just starting out.  When you first perform your rituals, you are unaware of the subtle clues that come up to show how the ritual has gone.  Getting that direct feedback from the Kindreds will help practitioners make the necessary associations to be able to tell if the ritual has gone well.  It is also useful if you decide to make changes to the liturgy.  There is no point creating rituals that your guest do not enjoy.  The second function, ascertain the nature of the blessings you are about to receive, works well on any level of experience.  Depending on the nature of the omen received, it might indicate to you specific events that you might have coming up such as drastic changes to your lifestyle, or give you alternative understanding to past and present situations that will help you as you move forward.

Since many ADF rituals are designed for groups, the omen will be taken for the whole group. (Divination for Public Ritual, web)  Many of these messages will have meanings for all who attend.  If the people know the symbols that have been drawn for the omen, they will be able to seek a deeper understanding on their own, thus strengthening the lasting power of the ritual they have attended.  As our community continues to grow and evolve, our ability to commune with the Kindreds will evolve as well and there will be more methods we will come up with that we can use as time goes on.

Resources:
  • Carr-Gomm, Philip and Stephanie. The Druid Animal Oracle: Working with the Sacred Animals of the Druid Tradition. Simon &Schuster Inc; New York. 1994.
  • Davidson, H.R. Ellis. Myths and Symbols in Pagan Europe Syracuse University Press. Syracuse, 1988.
  • Green, Miranda. The Gods of the Celts Sutton Publishing. Gloucestershire, 1997.
  • Green, Miranda. The World of the Druids Thames and Hudson. London, 1997
  • Johnston, Sarah. Ancient Greek Divination Wiley-Blackwell. West Sussex, 2008
  • McDonald, Elizabeth. “Divination for Public Ritual” ADF, Working Druidry, https://www.adf.org/articles/working/divination-for-public-ritual.html
  • Mountfort, Paul Rhys. Ogam: The Celtic Oracle of the Trees: Understanding, Casting, and Interpreting the Ancient Druidic Alphabet. Destiny Books; Rochester. 2002.

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