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Journal articles on the topic 'Druids and druidism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Shestakova, Nadezhda F. "Inventing the Past: Iolo Morganwg and His Neo-Druidic Doctrine." Izvestia of the Ural federal university. Series 2. Humanities and Arts 26, no. 2 (2024): 74–89. http://dx.doi.org/10.15826/izv2.2024.26.2.024.

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This article examines the historical mythmaking of the multifaceted Welsh intellectual Edward Williams and his bardo-druidic doctrine known as “Bardism” and developed by him based on the ideas of the main ancient religions (Christianity, Judaism, Buddhism, Hinduism, etc.). Drawing on Barddas, the purpose of this study is to identify and reveal the main “dogmas” of neo-druidism and identify the peculiarities of interpretation of the Celtic past by this historian-polymath. Relying on the methodology of intellectual history, the author not only manages to trace the origins of neo-druidism in the work of Edward Williams but also reveal the very context of the era which the main hoaxer of Wales belonged to. During the study, the author concludes that the doctrine developed by the antiquary was aimed at refuting the image of the Celts as barbarians, which appeared in the Roman historical tradition and entrenched in the perception of the British. This was accomplished by Edward Williams by creating a bardic-druidic doctrine, which demonstrated that the Druids were not bloodthirsty pagan priests at all, but on the contrary, sages who spread monotheism and principles of truth, piety, freedom, and peace. Based on the blending of Druidism and Christianity, Celtic church arose, which was destroyed by the Roman Catholic Church. However, the ancient teaching survived thanks to the poetic tradition of the Bards of Glamorgan, successors of the Druids. Thus, building this line of succession, Iolo Morganwg was able to consolidate the status of the centre of Druidism for his motherland both in ancient times and in modern times, and demonstrate a high degree of development of the Celtic civilization.

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2

Cusack, Carole M. "Charmed Circle: Stonehenge, Contemporary Paganism, and Alternative Archaeology." Numen 59, no. 2-3 (2012): 138–55. http://dx.doi.org/10.1163/156852712x630752.

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AbstractThe impressive stone circle Stonehenge is understood by academic archaeologists to be a site of ritual significance to the prehistoric inhabitants of Wiltshire. It is constructed on cosmological principles based on a solar alignment, reflecting “a distinctive idea of time, which revolved around the cyclical movements of sun, moon, and stars across the heavens, as indicators of the passing seasons” (Fagan 1998:160). This article sketches mainstream archaeological interpretations of Stonehenge, then contrasts them with the popular narrative of its Druidic origin and purpose, which emerged in the seventeenth century. Modern Druids have negotiated the right to perform rituals at Stonehenge with English Heritage, the custodial body with responsibility for the monument, and Druidry has been recognised as a religion in the United Kingdom in 2010 (Beckford 2010). Modern Druidry, an “invented tradition,” conflicts with academic archaeology in its claims regarding Stonehenge (Chippindale 1986:38–58). Postmodern archaeological theories, which privilege “popular folk archaeology” (Holtorf 2005b:11), are more open to vernacular interpretations of artifacts and sites. These perspectives are broadly compatible with the deregulated religio-spiritual marketplace of the twenty-first century, which is characterized by a plethora of new religions and a pluralistic model of religious truth.1

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3

Owen, Suzanne. "Is Druidry Indigenous? The Politics of Pagan Indigeneity Discourse." International Journal for the Study of New Religions 9, no. 2 (October 23, 2019): 235–47. http://dx.doi.org/10.1558/ijsnr.37622.

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This article asks if “indigenous,” associated as it is with “colonized peoples,” is being employed strategically by Druids in Britain to support cultural or political aims. Prominent Druids make various claims to indigeneity, presenting Druidry as the pre-Christian religion of the British Isles and emphasizing that it originated there. By “religion” it also assumes Druidry was a culture equal to if not superior to Christianity—similar to views of antiquarians in earlier centuries who idealized a pre-Christian British culture as equal to that of ancient Greece. Although British Druids refute the nationalist tag, and make efforts to root out those tendencies, it can be argued that it is a love of the land rather than the country per se that drives indigeneity discourses in British Druidry.

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4

Mattlage, Alan, and Peter Berresford Ellis. "The Druids." Classical World 90, no. 5 (1997): 381. http://dx.doi.org/10.2307/4351979.

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5

Simpson, Jacqueline. "The Druids." Folk Life 46, no. 1 (January 2007): 168–69. http://dx.doi.org/10.1179/flk.2007.46.1.168.

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6

Simpson, Jacqueline. "The Druids." Folk Life - Journal of Ethnological Studies 46, no. 1 (January 1, 2007): 168–69. http://dx.doi.org/10.1179/043087707798236351.

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7

Trubshaw, Bob. "The Druids." Time and Mind 1, no. 3 (January 2008): 377–79. http://dx.doi.org/10.2752/175169708x329426.

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8

Boissière, Nicolas. "La réinvention des pratiques rituelles dans le néo-druidisme." Studies in Religion/Sciences Religieuses 46, no. 3 (March 20, 2017): 433–54. http://dx.doi.org/10.1177/0008429817694018.

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Développé au 18ème siècle en Grande-Bretagne et présent aujourd’hui dans l’ensemble des pays occidentaux, le néo-druidisme est une vaste mouvance dont l’objet central est la restauration de l’ancienne religion des peuples celtes. Pour ses pratiquants, les druidisants et les druidisantes, il s’agit de remettre au goût du jour les croyances et les rituels des druides de l’Antiquité, perçus comme les personnages centraux de cet ancien système religieux. Néanmoins, si les divinités et le calendrier liturgique celtiques ont fait l’objet d’attentives réhabilitations, une pratique rituelle antique est, elle, sujette à de vives condamnations de nos jours : le sacrifice animal et humain. Les quelques sources anciennes concernant les druides mentionnent en effet que ces derniers immolaient lors de populaires rassemblements des offrandes animales et plus rarement des offrandes humaines. À partir des données ethnographiques issues d’une enquête de terrain au Québec, l’objet de cet article est ainsi d’analyser le processus de réinvention qu’a connu cette pratique rituelle, largement transformée pour être adaptée au contexte actuel.

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9

Uzzell, Jennifer. "‘And Raise Me Up a Golden Barrow’." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 67. http://dx.doi.org/10.18792/jbasr.v20i0.28.

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The stories we tell ourselves about our beginnings are a vital part of our sense of identity and belonging. For Druids living in the UK those stories tend to be deeply rooted in a sense of connectedness with the landscape and with the ‘Ancestors’, usually situated in an imagined and often idealized pre-Christian past. Since the time of William Stukeley, himself associated with the Druid Revival of the Eighteenth Century; the Druids have been associated in the popular romantic imagination with the ancient burial mounds that proliferate in the landscape. The fact that this association is not historically correct has done little to weaken its power. This paper will focus on the construction, in recent years, of a number of barrows, mimicking the Neolithic monuments, and designed to take human cremated remains in niches built into the construction. The fact that this initiative has proved hugely popular with Druids, but also with many others testifies to the power that the barrows hold over the imagination. Why is this? What stories are being told about the barrows, and do those stories have to say about connections to ‘deep time’, to the land, to each other, to community and to the future.

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10

박영희. "The Druids and Ausonius." Korean Journal of Philosophy of Education ll, no. 50 (December 2010): 121–43. http://dx.doi.org/10.15754/jkpe.2010..50.006.

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11

Briggs, Stephen. "Druids' Circles in Wales." Landscape History 8, no. 1 (January 1986): 5–13. http://dx.doi.org/10.1080/01433768.1986.10594393.

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12

Grinnell, Richard, and Ronald Hutton. "Witches, Druids and King Arthur." Sixteenth Century Journal 36, no. 3 (October 1, 2005): 927. http://dx.doi.org/10.2307/20477561.

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13

Almond, Philip C. "Druids, Patriarchs, and the Primordial Religion." Journal of Contemporary Religion 15, no. 3 (October 2000): 379–94. http://dx.doi.org/10.1080/713676042.

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14

Bondarenko, Grigory. "Hiberno-Rossica: 'Knowledge in the Clouds' in Old Irish and Old Russian." Studia Celto-Slavica 1 (2006): 185–200. http://dx.doi.org/10.54586/agvn6086.

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The present discussion aims to deal with one rare example of formulaic similarities in Old Irish and Old Russian poetic speech. In the past years several studies appeared devoted to Celto-Slavic isoglosses or correspondences in theonymics and mythopoetic language. The paper is focused on two particular fragments in two Old Irish and Old Russian texts (the former is much less known than the latter) with a special emphasis on the semantics and poetic rules, which are common for both examples. The first text is an Old Irish poem Immaccallam in druad Brain ocus inna banfhátho hóas Loch Febuil (‘The dialogue of Bran’s druid and Febul’s prophetess above Loch Febuil’, further IDB). An Old Russian text to be compared is a fragment from the late 12th century epic ‘The Song of Igor’s Campaign’ (Слово о плъку Игоревѣ, Slovo o plъku Igoreve). An attempt is made to tackle the problem of common Indo-European ancestry for the discussed formula (‘knowledge in the clouds’) with its variants (lluid mo fhius co ardníulu; летая умомъ подъ облакъı) present in the both texts and cultural realities, which the formula might reflect. Both Old Irish and Old Russian examples attracted scholars’ attention and were labelled as ‘shamanic experience’ (Carney). It is significant that both protagonists in these poems are not only poets: in Old Irish it is druí ‘druid’ and in Old Russian it is вѣщии ‘wizard’. It is rather difficult to ascribe definite social, cultural and religious functions to both these terms in early Christian Ireland and in medieval Rus’. One can evidently accept that druids held a function of priests in early Celtic societies. The same position is likely to be held by druids in pre-Christian Ireland (cf. episode of the bull sacrifice in Serglige Con Culainn). In Old Russian no priestly functions of вѣщiй, вѣщунъ are attested. Nevertheless Old Russian влъсви (wizards, magi; stands for μάγοι in the Gospels where OI has druid) definitely performed functions of pagan priests sometimes associated with shamanic activity. To a certain extent both OI and OR narratives reflect the particular link between the poet’s and the priest’s activity: both fragments refer to poet’s perception of the world, a specific cosmological scheme.

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15

Svanberg, Jan. "Druider." Budkavlen 86 (June 6, 2023): 92–93. http://dx.doi.org/10.37447/bk.130272.

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16

Cooper, Michael T. "Pathways to Druidry: A Case Study of ÁÁr nDraííocht Fééin." Nova Religio 12, no. 3 (February 1, 2009): 40–59. http://dx.doi.org/10.1525/nr.2009.12.3.40.

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Contemporary Druidry is a religious expression that claims ties to the ancient Druids of Indo-European origin. These ties are not necessarily historical as much as they are ideological. As one expression of this form of Druidry, ÁÁr nDraííocht Fééin (ADF) represents a vital and growing new religious movement in the United States and Western Europe. The question arises as to how people encounter ADF and what leads them to become adherents. This article analyzes field data to build a framework for understanding the various pathways to ADF. Utilizing the Lofland-Stark model of conversion, the article discusses conversion theory in light of the testimonies of adherents to ADF. The article concludes by suggesting that religious deprivation, religious identity, and religious legitimacy are factors that contribute to conversion and should be a focus of study in conversion theory.

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17

Santos, Dominique. "Entre oralidade e letramento: uma análise do “sistema educacional” dos druidas." Antíteses 15, no. 30 (March 11, 2023): 058–81. http://dx.doi.org/10.5433/1984-3356.2022v15n30p058-081.

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Apesar de ser relativamente fácil encontrar alguma menção aos druidas, sacerdotes das culturas “célticas”, muitas informações sobre eles são generalistas, desacompanhadas de fontes e apenas raramente produzidas por especialistas da área, sobretudo em língua portuguesa. Ao contrário, os druidas costumam aparecer envoltos em mistérios, segredos e lendas, apresentados em narrativas que muitas vezes beiram o misticismo e os chamados neopaganismos. Além disso, mesmo entre os especialistas do tema, não tem sido dada uma grande atenção à compreensão do sistema educacional dos druidas, pelo menos em língua portuguesa. Esse artigo se dedicou a essa questão e, a partir da análise das fontes clássicas, com destaque para os comentários sobre as guerras gálicas do general romano Júlio César, identificou que o “sistema educacional” dos druidas, sobretudo como as referidas fontes o representa, intercala oralidade e letramento e se dedicava a uma vasta gama de temas, o suficiente para impressionar os autores gregos e romanos.

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18

Krebs, Christopher B. "‘GREETINGS, CICERO!’: CAESAR AND PLATO ON WRITING AND MEMORY." Classical Quarterly 68, no. 2 (December 2018): 517–22. http://dx.doi.org/10.1017/s0009838818000484.

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In his digression on the Gauls in Book 6 of the Gallic War, Caesar includes a portrait of the Druids (BGall. 6.13.3 sed de his duobus generibus [sc. quae aliquo sunt numero atque honore] alterum est druidum) and their public roles first and foremost in religious and legal affairs (6.13.4–5 illi rebus diuinis intersunt, sacrificia publica ac priuata procurant, religiones interpretantur … fere de omnibus controuersiis publicis priuatisque constituunt), not forgetting their philosophical doctrine (6.14.6 multa … disputant et iuuentuti tradunt). He emphasizes the strictly oral form their teaching takes (6.14.4), how ‘they do not deem it appropriate to commit it [their learning] to writing even though in almost everything else, in public and private affairs, they resort to Greek writing (neque fas esse existimant ea litteris mandare, cum in reliquis fere rebus, publicis priuatisque rationibus Graecis litteris utantur)’, about the reasons for which he then proceeds to speculate (6.14.4): id mihi duabus de causis instituisse uidentur, quod neque in uulgum disciplinam efferri uelint neque eos qui discunt litteris confisos minus memoriae studere: quod fere plerisque accidit, ut praesidio litterarum diligentiam in perdiscendo ac memoriam remittant.This [sc. practice] they seem to me to have instituted for two reasons: they do not wish either that their teaching be revealed to the general public or that those who are learning it, having become reliant on writing, give less attention to memorization; and it does, as a rule, happen to many that, because of the prop offered by writing, they relax their diligence in thoroughly committing things to memory.

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19

Cooper, Michael T. "What I Learned about Christianity from the Druids." Missiology: An International Review 36, no. 2 (April 2008): 171–83. http://dx.doi.org/10.1177/009182960803600202.

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20

Myers, Brendan. "Initiation and the Druid Secret Language: The Three Calls to Cormac Understood as a Druidic Initiation." Pomegranate: The International Journal of Pagan Studies 13, no. 10 (February 20, 2012): 30–36. http://dx.doi.org/10.1558/pome.v13i10.30.

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21

Shin, Won-Kyung. "Druidism and Symbolism as Dramatic Principles in Yeats’s Plays." Yeats Journal of Korea 34 (December 30, 2009): 233–55. http://dx.doi.org/10.14354/yjk.2010.34.233.

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22

Lusignan, Serge, and Audrée-Isabelle Tardif. "Des druides aux clercs : quelques lectures françaises de Jules César au XIIIe et XIVe siècles." Revue historique o 123, no. 3 (March 1, 1999): 435–62. http://dx.doi.org/10.3917/rhis.g1999.123n3.0435.

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Résumé Jusqu'à maintenant l'historiographie a soutenu que le souvenir des Gaulois était demeuré étranger à la conscience culturelle française médiévale et que l'image des druides, telle qu'elle est décrite par Jules César dans la Guerre des Gaules VI, 13-14, ne marqua la réflexion historique qu'à partir de la fin du XVe siècle. Le présent article démontre que, malgré l'attitude ambiguë des historiens médiévaux à l'égard de ce texte, le souvenir des druides demeura bien vivant à la fin du Moyen Age. L'examen de neuf auteurs, principalement du XIVe siècle et proches du milieu de la cour royale, atteste que le rappel des druides a servi de réfèrent historique pour penser les rapports entre le pouvoir spirituel et le pouvoir temporel, pour défendre les privilèges des clercs de plus en plus menacés par les rois de France, ou pour promouvoir la grandeur du royaume et son rapport privilégié avec la religion chrétienne.

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23

Lusignan, Serge, and Audrée-Isabelle Tardif. "Des druides aux clercs : quelques lectures françaises de Jules César au XIIIe et XIVe siècles." Revue historique o 123, no. 3 (March 1, 1999): 433–62. http://dx.doi.org/10.3917/rhis.g1999.123n3.0433.

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Résumé Jusqu'à maintenant l'historiographie a soutenu que le souvenir des Gaulois était demeuré étranger à la conscience culturelle française médiévale et que l'image des druides, telle qu'elle est décrite par Jules César dans la Guerre des Gaules VI, 13-14, ne marqua la réflexion historique qu'à partir de la fin du XVe siècle. Le présent article démontre que, malgré l'attitude ambiguë des historiens médiévaux à l'égard de ce texte, le souvenir des druides demeura bien vivant à la fin du Moyen Age. L'examen de neuf auteurs, principalement du XIVe siècle et proches du milieu de la cour royale, atteste que le rappel des druides a servi de réfèrent historique pour penser les rapports entre le pouvoir spirituel et le pouvoir temporel, pour défendre les privilèges des clercs de plus en plus menacés par les rois de France, ou pour promouvoir la grandeur du royaume et son rapport privilégié avec la religion chrétienne.

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24

Fox, Jeffrey A., and Sidney L. Smith. "Dynamic Rules for User Interface Design (DRUID)." Proceedings of the Human Factors Society Annual Meeting 33, no. 17 (October 1989): 1143. http://dx.doi.org/10.1518/107118189786758012.

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A well-designed user interface is important for the success and acceptance of any software product. Some experts believe that user interface design can be improved through the application of specific rules translated from general design guidelines. Derivation of design rules from guidelines can be aided by computer tools. But storing guidelines in a computer may offer no advantage over printed text unless the computer also provides aids for selecting and applying design guidelines. DRUED development has been sponsored by The MITRE Corporation as a tool for improving user interface design. DRUID is based on the 944 design guidelines proposed in Smith and Mosier's 1986 Guidelines for Designing User Interface Software. But DRUID's capabilities extend beyond that original text and provide further aids for user interface design. Initial DRUID capabilities demonstrated in 1988 support the review of design guidelines as an “electronic book”, enabling a user to navigate through structured hypertext to find specific guidelines, to find functionally related guidelines, and to browse through guidelines at will. DRUID also permits ready retrieval of related guideline material by cross referencing and via a topical index. Newly developed DRUID capabilities extend that electronic book and move toward a computer-based design tool. DRUID users can now specify relevant guidelines for a system design application and rate the relative importance of those selected guidelines. Proposed future DRUID capabilities will provide functions to rate design compliance with those selected guidelines, to aid the translation of guidelines into specific design rules, and to develop rule-based templates to support modular design of user interface software. DRUID is implemented on the Apple Macintosh II computer with HyperCard software. The user interface for DRUID is designed to accommodate both expert and novice users. A DRUID user can accomplish sequence control either by pointing (via mouse) or by keyed command entries. DRUID computer aids promise to help expedite and reduce the cost of the development of user interface software. Those aids should also help improve the quality and consistency of user interface software through rule-based design.

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25

Curran, John E. "The History Never Written: Bards, Druids, and the Problem of Antiquarianism in Poly Olbion." Renaissance Quarterly 51, no. 2 (1998): 498–525. http://dx.doi.org/10.2307/2901575.

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AbstractThe rise of antiquarianism in late Elizabethan/early Jacobean England posed a threat to the common and traditional notion of continuity through time of British institutions and culture, including the transmission of historical texts. This threat was a major preoccupation for the poet Michael Drayton, and his response to it can be examined in his depictions of bards and druids in Poly Olbion. Conservatives in the historiographical debate put forth these ancient British poet/priests as an explanation for how ancient British history could have been transmitted through the centuries. But while Drayton in the Poly Olbion certainly uses bards and druids in a concerted attempt to imagine continuity, he reveals some latent suspicions of the truth - that ancient British culture was irretrievably lost.

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26

De Paiva Bondioli, Nelson. "Póscolonialismo na Antiguidade: Druidas nos Discursos Coloniais Romanos." OPSIS 16, no. 1 (August 23, 2016): 202. http://dx.doi.org/10.5216/o.v16i1.35805.

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O presente artigo propõe, em primeiro lugar, uma discussão teórica que aborde a legitimidade do emprego do termo póscolonial para um período histórico pré-descobrimento da América, tido como o marco zero do colonialismo. Nesse sentido, apresenta-se o argumento de que é crucial romper com a produção atual sobre o tema, demonstrando que no período da Antiguidade, em especial do Império Romano, existe não apenas a viabilidade, mas a necessidade de se trabalhar com essa teoria. Dessa forma, apresenta-se uma abordagem póscolonial aos problemas ligados à leitura e interpretação de determinados aspectos da relação entre Romanos e os povos Celtas da Gália, especificamente no que diz respeito ao sacerdócio Celta. Essa relação é marcada por posições ambivalentes dos autores clássicos que simultaneamente elogiam e condenam os druidas, sendo esses objetos de desejo e de desprezo. O objetivo desse estudo é entender essa contradição nas imagens dos druidas e sua relação com contexto maior das práticas coloniais Romanas.

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27

Muhammed, Dr Anmar Adnan. "The Religion of the Anglo-Saxons and its ‎Influence on Literature and Different Aspects of ‎Life." Alustath Journal for Human and Social Sciences 61, no. 1 (March 10, 2022): 605–16. http://dx.doi.org/10.36473/ujhss.v61i1.1239.

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This research paper aims to explore the influence of the religion adopted by the old British Isles inhabitants on literature and many aspects of their life. Before discussing the religion of the Anglo-Saxons, I think it would be more convenient if we discuss the religion of the Celts and then of Romanized Britain.Long before the Roman took military interest in the British island (about 600BC.) the Celtic tribes settled in two waves of invasion: the Goidels (Gaels) who went west and north towards Ireland while the second invasion the Britons who settled in the fertile mid-plains. There is nothing known about the religion of these barbarian tribesmen except what little can be deduced from the fairy folklore of Celts in Christian times. The most detailed account of old Celtic religion by a contemporary was written by Julius Caesar. The Celtic religion was known as the Druidian, they practiced magic and human sacrifice. It was a form of nature-worship. The priestly leaders (Druids) acted as prophets. They supervised the offering of sacrifices, and trained new priests, and this was the only form of education at that time. It was a religion of fear and priesthood and the Roman detested this power of the priesthood.

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28

Smith, Malcolm C., and R. E. Asher. "National Myths in Renaissance France: Francus, Samothes and the Druids." Modern Language Review 90, no. 1 (January 1995): 182. http://dx.doi.org/10.2307/3733308.

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29

Carey, John. "Saint Patrick, the Druids, and the End of the World." History of Religions 36, no. 1 (August 1996): 42–53. http://dx.doi.org/10.1086/463442.

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30

Champion, J. A. I. "John Toland, the druids, and the politics of Celtic scholarship." Irish Historical Studies 32, no. 127 (May 2001): 321–42. http://dx.doi.org/10.1017/s0021121400015042.

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In dedicating hisSpecimen of the critical history of the Celtic religion and learningto Robert, Lord Molesworth, John Toland carefully outlined his attitude to historical writing: the ‘fundamental law of a historian is, daring to say whatever is true, and not daring to write any falsehood; neither being swayed by love nor hatred, nor gain’d by favour or interest: so he ought of course to be as a man of no time or country, of no sect or party: which I hope the several nations, concern’d in this present enquiry, will find to be particularly true of me’. These words, it will be contended, ought to be the starting-point for treating Toland, in the precision of his own words, ‘as a man of no time or country’. Recently there has been a renaissance of historical interest in the significance of the life and thought of Toland; particular attention has been paid to the question of his religious, cultural and national identity. Variously described as the ‘first Irish philosopher’, an adventurer in scholarship, ‘crazy John’, a ‘traditional Irish trickster’, a postmodernist and even a post-nationalist, Toland’s reputation as an elusive and ambiguous figure has replaced an older historiography that was confident in identifying him as a radical deist, or perhaps a ‘pantheist’ on the margins of the Enlightenment canon of philosophers of reason.

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31

Fedrigo, Olivier, Dean C. Adams, and Gavin J. P. Naylor. "DRUIDS?Detection of regions with unexpected internal deviation from stationarity." Journal of Experimental Zoology Part B: Molecular and Developmental Evolution 304B, no. 2 (2005): 119–28. http://dx.doi.org/10.1002/jez.b.21032.

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32

Ilgova, Daria A. "THE OLD IRISH POET: MAGICIAN, SEER OR STORYTELLER." Russian Studies in Culture and Society 7, no. 3 (September 29, 2023): 19–34. http://dx.doi.org/10.12731/2576-9782-2023-3-19-34.

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The purpose of the study is to consider the structure of Old Irish poetry by the example of several principles of its division: by time, the function of the poet and the addressee of the poetic message. The main research materials used are Old Irish sagas, which contain poetic elements, as well as foreign and Russian research in the field of Celtology, affecting the development of Old Irish poetry. The relevance of the research is due to the fact that the relationship of druids, filids and bards in Old Irish poetry is not clearly established and is the subject of scientific discussion and many interpretations. The methodology of the research consists in using the method of comparative analysis of Old Irish poetry, during which the change of influence of poetic groups (druids, filids and bards) is considered. Understanding this shift is also impossible without analyzing the historical and cultural context (the Christianization of Ireland, Viking raids, the weakening of the monastic way of life and other social and cultural aspects). As a result of the conducted research, it was found that along with the change in influence, the recipient of the poetic text also changes: from appeals to the higher powers of the druids – to the visionary rituals of the filids – and further to a wider audience of bards. The results of the research allow us to take a broader look at the problem of the formation of Old Irish poetry not only in literary terms, but also from the point of view of cultural development.

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33

Korporowicz, Łukasz Jan. "USTRÓJ I SPOŁECZEŃSTWO GALIJSKIE W ŚWIETLE ‘DE BELLO GALLICO’ CEZARA." Zeszyty Prawnicze 11, no. 3 (December 20, 2016): 151. http://dx.doi.org/10.21697/zp.2011.11.3.08.

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POLITICAL AND SOCIAL ORGANISATION OF GAULS IN THE LIGHT OF CAESAR’S ‘DE BELLO GALLICO’Summary Caesar’s De bello Gallico is currently the only source of our knowledge about ancient Celtic law. Careful reading of Caesar’s work let modern scholars to describe some general principles of Celtic legal order. It is, however, important to remember that De bello Gallico was not a legal treaty and was not written by a lawyer. Additionally it can be assumed that Caesar used his work as a tool of political propaganda. All those circumstances encumber a precise analysis of Gallic law. The most specific information about Gallic law described in De bello Gallico concerns political organization of Gauls and their society. Caesar wrote about general assembly of all Gallic tribes, general assembly of the druids, some local assemblies and tribal officials. He wrote also quite extensively about private law e.g. about segregation of the society (druids, aristocracy, commoners, slaves), clients, family relations.

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Bartenhagen, Nicholas H. "VIII: A Druidic Wind That Rages." Guthrie Journal 70, no. 2 (April 2001): 84–88. http://dx.doi.org/10.3138/guthrie.70.2.084.

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Pailler, Jean-Marie. "Les druides de César : digression ethnographique et neutralisation historique." Etudes Celtiques 36, no. 1 (2008): 35–58. http://dx.doi.org/10.3406/ecelt.2008.2297.

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36

Waller, Alison. "Revisiting Childhood Landscapes: Revenants of Druid's Grove and Narnia." Lion and the Unicorn 34, no. 3 (September 2010): 303–19. http://dx.doi.org/10.1353/uni.2010.a404266.

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37

Martlew, R. "The Druids' Altar: A 'Scottish' Stone Circle in Craven, North Yorkshire." Yorkshire Archaeological Journal 82, no. 1 (June 2010): 59–72. http://dx.doi.org/10.1179/yaj.2010.82.1.59.

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38

Lichtenwalner, Shawna Thorp. ""In the Eye of the Light": Ancient Druids and International Influences." Wordsworth Circle 36, no. 1 (January 2005): 9–11. http://dx.doi.org/10.1086/twc24044989.

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Darvill, Timothy. "Creating Prehistory: Druids, Ley Hunters and Archaeologists in Post-War Britain." Time and Mind 4, no. 2 (January 2011): 241–43. http://dx.doi.org/10.2752/175169711x12961583765577.

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40

Furness, Kim. "Creating Prehistory: Druids, Ley Hunters and Archaeologists in Pre-War Britain." Folklore 121, no. 1 (April 2010): 108–9. http://dx.doi.org/10.1080/00155870903482122.

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41

Doğan, Tunca, Ece Akhan Güzelcan, Marcus Baumann, Altay Koyas, Heval Atas, Ian R. Baxendale, Maria Martin, and Rengul Cetin-Atalay. "Protein domain-based prediction of drug/compound–target interactions and experimental validation on LIM kinases." PLOS Computational Biology 17, no. 11 (November 29, 2021): e1009171. http://dx.doi.org/10.1371/journal.pcbi.1009171.

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Predictive approaches such as virtual screening have been used in drug discovery with the objective of reducing developmental time and costs. Current machine learning and network-based approaches have issues related to generalization, usability, or model interpretability, especially due to the complexity of target proteins’ structure/function, and bias in system training datasets. Here, we propose a new method “DRUIDom” (DRUg Interacting Domain prediction) to identify bio-interactions between drug candidate compounds and targets by utilizing the domain modularity of proteins, to overcome problems associated with current approaches. DRUIDom is composed of two methodological steps. First, ligands/compounds are statistically mapped to structural domains of their target proteins, with the aim of identifying their interactions. As such, other proteins containing the same mapped domain or domain pair become new candidate targets for the corresponding compounds. Next, a million-scale dataset of small molecule compounds, including those mapped to domains in the previous step, are clustered based on their molecular similarities, and their domain associations are propagated to other compounds within the same clusters. Experimentally verified bioactivity data points, obtained from public databases, are meticulously filtered to construct datasets of active/interacting and inactive/non-interacting drug/compound–target pairs (~2.9M data points), and used as training data for calculating parameters of compound–domain mappings, which led to 27,032 high-confidence associations between 250 domains and 8,165 compounds, and a finalized output of ~5 million new compound–protein interactions. DRUIDom is experimentally validated by syntheses and bioactivity analyses of compounds predicted to target LIM-kinase proteins, which play critical roles in the regulation of cell motility, cell cycle progression, and differentiation through actin filament dynamics. We showed that LIMK-inhibitor-2 and its derivatives significantly block the cancer cell migration through inhibition of LIMK phosphorylation and the downstream protein cofilin. One of the derivative compounds (LIMKi-2d) was identified as a promising candidate due to its action on resistant Mahlavu liver cancer cells. The results demonstrated that DRUIDom can be exploited to identify drug candidate compounds for intended targets and to predict new target proteins based on the defined compound–domain relationships. Datasets, results, and the source code of DRUIDom are fully-available at: https://github.com/cansyl/DRUIDom.

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Brown, Iain Gordon. "Chyndonax to Galgacus: New Letters of William Stukeley to Alexander Gordon." Antiquaries Journal 67, no. 1 (March 1987): 111–28. http://dx.doi.org/10.1017/s0003581500026329.

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Previously unpublished letters of William Stukeley (1687-1765) to Alexander Gordon (?1692-?1754) are printed with a commentary to commemorate the tercentenary of Stukeley's birth. The letters are important as being the only correspondence extant between Stukeley and Gordon, and because they sum up many aspects ofStukeley's personality and shed light on his early preoccupation with the Druids.

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Snider, Clifton. "Emily Dickinson and Shamanism: "A Druidic Différence"." San Francisco Jung Institute Library Journal 14, no. 4 (January 1996): 33–64. http://dx.doi.org/10.1525/jung.1.1996.14.4.33.

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Venclová, Natalie. "The Venerable Bede, druidic tonsure and archaeology." Antiquity 76, no. 292 (June 2002): 458–71. http://dx.doi.org/10.1017/s0003598x00090566.

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Dr Venclová is well known to readers of ANTIQUITY as the excavator of the site of Mšecké Žehrovice in Bohemia, find-place of the most famous example of Iron Age human representation. What she presents here is a provocative theory — that the Mšecké Žehrovice stone head represents a Celtic druid!

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Hamill, Kyna. "Druids, Dudes and Beauty Queens: The Changing Face of Irish Theatre (review)." Theatre Journal 55, no. 4 (2003): 753–54. http://dx.doi.org/10.1353/tj.2003.0166.

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Williams, Emyr, Leslie J. Francis, Ursula Billington, and Mandy Robbins. "The psychological-type profile of practising British Druids compared with Anglican Churchgoers." Mental Health, Religion & Culture 15, no. 10 (December 2012): 1065–75. http://dx.doi.org/10.1080/13674676.2012.681483.

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Goodrich, Peter. "Druids and Common Lawyers: Notes on the Pythagoras Complex and Legal Education." Law and Humanities 1, no. 1 (January 2007): 1–30. http://dx.doi.org/10.1080/17521483.2007.11423724.

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Maxon, Rachael. "Rethinking the Ancient Druids: An Archaeological Perspective by Miranda Aldhouse-Green (review)." Comitatus: A Journal of Medieval and Renaissance Studies 54, no. 1 (2023): 200–203. http://dx.doi.org/10.1353/cjm.2023.a912678.

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Roberti, Glauco Micsik. "Ó Riordáin e a renovação da poesia em língua irlandesa." Cadernos de Literatura em Tradução, no. 7 (November 1, 2006): 201–10. http://dx.doi.org/10.11606/issn.2359-5388.i7p201-210.

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A poesia irlandesa antiga deriva de uma das formas maisarcaicas da prosódia indo-européia de que temos notícia, acompanhada ainda da função social exercida por bardos e druidas. Watkins relaciona o metro antigo irlandês ao metro cadenciado partilhado com as línguas grega, sânscrita e eslava antiga.

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Maxwell, Robert A. "Misadventures of a Style: Romanesque art and the Druids in eighteenth-century France." Art History 26, no. 5 (November 2003): 609–37. http://dx.doi.org/10.1111/j.0141-6790.2003.02605001.x.

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