Miranda Green, Thames and Hudson, London & N.Y., 1997.
This book begins by mentioning the three sources of knowledge about the Druids and the Celts: Classical references, Celtic literature and archaeological remains. It discusses the origin of the word druid and its connection to the oak tree and/or wisdom. It states that Herodotus uses the term Celt and that no Classical source refers to the residents of Britain as Celts. Reference is made to the oral nature of Celtic society and to the Hallstatt and La Tene archaeological cultures.
The varied nature of the Classical references to druids is raised. Writers in the First Century B.C.E. present them in a favourable light as judges and teachers; First Century C.E. writers focus more on dark and sinister sacrifices. It is noted that the Julio-Claudian emperors moved against the druids, possibly on grounds of suppressing nationalism, and that there are references to druidism in Gaul in the Late Empire, as well as to the survival of druidism in Ireland after the fall of the Empire in the West. And this book mentions, after the triumph of Christianity, the revival of druidism in the meso-pagan period.
Citing Caesar's identification of Celtic deities with similar Roman ones, Miranda Green writes that the Celts considered sky, including thunder and water, sacred, that, "Every mountain, river, spring, marsh, tree, and rocky outcrop was endowed with divinity" (p. 29), that the ancestors were reverenced and perhaps contacted for purposes of divination. She proceeds to discuss the role of the druids as mediators and mentions Celtic festivals.
The Third Chapter, taking a closer look at Classical references, mentions the problem of authorial bias, refers to magic and healing, astronomy and mathematics, immortality and re-incarnation.
Chapter Four takes a closer look at archaeology, considers the hierarchical nature of European Iron Age society, torcs and mistletoe, ceremonial head gear, wands, rattles, bells, trumpets, ritual deposits in bodies of water, cauldrons, funeral feasts and grave goods.
Chapter Five examines sacrifice and prophecy, especially the oft repeated Classical references to human sacrifice. This includes mention of decapitation and the treating of the heads of prominent enemies as precious objects. She reports on the find of Lindow Man, who seems to have been ritually killed, as well as other bog bodies and the finds of sacrificial animals. Various means of divination (e.g. augury, examination of entrails, inference) are mentioned, as well as the Coligny Calendar, though it's noted here that the words MAT(U) and ANM(ATU) may mean these months had 31 and 30 days, rather than they were lucky and unlucky. There is also reference to healing sanctuaries in Gaul.
Chapter Six takes a look at female druids, mentioning the difficulty of interpreting archaeological remains, and stating that the written evidence (Classical and vernacular) does support the existence of some dominant Celtic women. Some such historical figures, e.g. Boudica and Cartimandua, are mentioned, as is the contact between Roman emperors and prophetesses stated in the Augustan History, and references to Celtic witchcraft in the Roman Empire and in Irish and Welsh myth. Among such references here are Scathach, teacher of warriors, and Fedelma the Prophetess. Green cites Pomponius Mela for accounts of Celtic virgin priestesses.
Chapter Seven describes: Celtic holy sites, groves, bodies of water, shrines, though, "Architecturally, there is little to distinguish a shrine from a house or barn" (p. 110), some archaeological shrine sites, such as Zauist in Bohemia, Roquepertuse in Gaul, Harlow and Bath in Britain, (inferencing that there would be resident clergy) the concept of "Ritual enclosures," by a ditch and also through use of wells or shafts.
Chapter Eight takes a closer look at Irish myth and Saints Lives. She informs us that some scholars consider the Irish tales to be, "Largely invention." She mentions: both the beneficial and malefic characteristics of druids in the Finn cycle, the power of satire, the ability of druids to shape-change, the prophetic powers of Cathbadh, the bull sleep ritual, the ritual marriage of the king to the goddess of sovereignty, the use of ogam and the encounter with Christianity.
Chapter Nine examines the Druidic Revival of the Meso-Pagan Period. Among prominent personalities treated are: John Aubrey, William Stukely, John Toland, Henry Hurle with his Ancient Order of Druids and its offshoots, as well as William Price and Iola Morganwyg.
Chapter Ten concerns the Neo-Pagan Period and it is followed by a directory of modern druid organizations which includes ADF.
This is an interesting work, well worth the read.