Following this defeat, the Druidic culturenever again flourished as it did in these early days. Pockets of it persisted in Ireland, however, and forward-thinking monks in both Ireland and Wales preserved some Druidic traditions. Much of what was known about Druids continued to exist solely in the oral tradition until the Medieval period when it was transcribed and edited by Christian monks. Although these records come filtered through a biased source, these manuscripts have passed on much of what we know today about the Druids of ancient Britain. In Ireland, these myths exist in four chief cycles: the Ulster Cycle, the Fionn Cycle, the Invasion Races, and the Cycle of Kings. In Wales, the primary source of Druidic information, and indeed the very cornerstone of Welsh literary tradition, exists in The Mabinogion, a collection of myths and tales transcribed in the 11th century.

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In the early 18th century, interest in Druidism underwent a revival, primarily as a result of the less-than-noble efforts of one man, Edward Williams, or, Iolo Morganwyg as he was known, who claimed to have discovered an ancient Welsh book of Druidic knowledge. This book, called The Barddas was later revealed to be a forgery. Morganwyg made up most of what was contained within, including the ceremony of Gorsedd Beirdd Ynys Prydain, or, The Assembly of Bards on the Isle of Britain. Morganwyg held the first Gorsedd ceremony in 1792 on London’s Primrose Hill.

A similar type of ceremony, incorporating elements of ancient Druidic ritual, had been taking place in Wales for hundreds of years prior to Morganwyg’s event. The Eisteddfod, an annual celebratory gathering of Welsh bards, dates back to the 15th century. By the 1700s, however, interest was waning and enthusiasm for the event was low. In 1858, however, Morganwyg’s Gorsedd ceremonies, although wholly fictitious, were incorporated into the Eisteddfod, and gave it a new life.

It was during this period of Romantic Revival that most of the misconceptions about Druidism took root. The most common, linking Druids with Stonehenge, is clearly a fallacy. Recent archaeological findings date Stonehenge to more than 2,000 years before the rise of Druidism. Although Druids did use stone circles and astronomical calculations in their spiritual practices, no such monuments of their making have survived.

Modern-day Druids, however, have latched on to the connection, and often hold solstice celebrations at Stonehenge. (Unlike their ancient predecessors, no human sacrifice is involved.) Indeed, Druidism is alive and well today and enjoying a late 20th-century revival of sorts. The Eisteddfod, still celebrated annually in Wales, is held during the first week of August each year. Although the modern ceremony has veered more towards the cultural, rather than religious, celebration, the Eisteddfod remains true to its Druidic roots.

But just as the sacrificial rituals of the ancient Druids created controversy in ancient times, so today modern Druids find themselves at the centre of debate. This controversy comes to a head around the 21st of June each year when modern Druids converge upon what is undoubtedly one of the most-visited tourist attractions in all of Britain to commemorate the summer solstice. English Heritage and The National Trust, who jointly manage the property are usually less than welcoming to these annual uninvited guests. Stonehenge, which stood before even the original Druids may have gathered among its mysterious stones somehow puts the controversy into perspective. *

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