History

     Druidism, known by laymen as the “Old Faith,” is one of the oldest belief systems of the Flanaess, dating back to the days before the Twin Cataclysms.  Druidism’s origins are believed to be found among the ancient aboriginal Flan tribes of the Sheldomar river valley, where it was quickly adopted and adapted by the migrating Oeridians, who spread the Old Faith to the shores of the Solnor Ocean and beyond.  With the rise of civilization, many people of the Flanaess have abandoned the Old Faith, though the it is still practiced by many people in rural areas.  There are also many derivitive versions of the Old Faith, the best examples being the Old Kerk of Perrenland, the Harvest Church of the Gran March, and the Temple of Change of Highfolk..  Though such belief systems are similar to the Old Faith, and share many of its goals, they should not be considered the same as druidism, and their priests should not be considered druids.
     The ancient druids held great power among the Flan and Oeridian tribes.  Any major undertaking was doomed to fail without the consent of the druids.  The druids were the ultimate authority when and how wars were to be waged, crops were to be planted, alliances were to be forged, children were to be reared.  The ancient druids acted not only as priests, but also as teachers, advisors, and judges.  Violence against them was forbidden.  Few events took place in the tribes that the druids didn’t have a hand in.  Though those days, for the most part, are long gone, there are few who do not respect (or fear) the druids.
 

Theology

     Druids believe in the immortality of the soul, which passes at death from one living being into another.  Druidic rituals are usually held in forest clearings.  The oak, holly, and mistletoe are most sacred to druids, and are often used in spellcasting.  Druids are skilled in ancient verse, natural philosophy, astronomy/ astrology, and religion.
     Druids believe in an otherworld, imagined sometimes as deep underground, and sometimes as mysterious islands in the sea (the later is very popular with elven druids).
     Druids do not worship the deities of nature so much as the force of Nature.  Though the gods are revered, they are simply seen as aspects of a greater power (ie, though Pelor is the God of the Sun, he is not the Sun itself, but merely an anthropomorphic manifestation of its power).  Those rare druids that do devote themselves to a single deity usually multiclass as priests of Beory, the Earth Mother and/or Obad-Hai, the Horned God.  In fact, these two deities are often the most important in any druidic tradition.  Other deities are honored according to the situation, but only those whose portfolios are concerned with some aspect of the natural world.  “If an animal  isn’t concerned with it, why would a druid be?” is a popular saying among non-druids.  Though simplified, it is essentially accurate, as gods of abstract ideals (good, evil, ethics, honor) have no place in the Old Faith.
    Though the Old Faith originated among the human races, representatives from most major humanoid races can be found amongst the druidic hierarchy.  However, community-wide practice of the Old Faith is rare among those races with older traditions, such as elves, dwarves, and gnomes.  Many non-human druids also incorporate their traditional racial deities into Old Faith theology and rituals.  For example, in place of Beory in her role as Earth Mother, an orcish druid might venerate Luthic, a dwarven druid Berronar, a drow druid Lolth, and a halfling druid Sheela Peryroyl or Yondalla.
     Some examples of how druids view specific deities:
 

Regions of Control (Domains)

     The Flanaess is divided into nine domains, each under the stewardship of a Druidic circle, led by a Great Druid.  The Druidic Circle that a druid belongs to often determines his Terrian Adaptation.  The Druidic Domains of the Flanaess, and their respective circles, are:
 

Advancement

     Druids of the Old Faith who finish their training are known as Aspirants (1st level).  Above the Aspirants are the Ovates (2nd level), , who engage in record-keeping and minor divinations.  Promising Ovates may then go through the Nine Circles of Initiation (3rd-11th level).  Above the Initiates of the Ninth Circle (11th level) are those who can actually claim the title of Druid (in the druidic community, druids below 12th level are referred to by their titles, or as 'students' or 'practitioners' of druidism, or rarely, as 'druids' with a lower case ‘d’).  A domain’s Druids, Archdruids, and Great Druid make up a circle’s Inner Circle.  There are a total of eighty-one Druids in the Flanaess, nine for each of its nine geographic regions.  Three Archdruids (13th level) reside in each region, and each region is overseen by a Great Druid (14th level).  Above the Great Druids, there stands the Grand Druid (15th level), who oversees druidic activities worldwide.  Former Grand Druids are said to belong to a cabal of ascended Hierophants (16th + level), who stand outside the druidic hierarchy as distant, aloof, and myterious figures.
     Inititiates of the Ninth Circle who wish to receive the title of Druid must either wait for an opening in the Inner Circle, or issue a Druidic Challenge to one of the Circle’s nine Druids.  The Challenge usually involves ceremonial combat, but in some cases, the participants will agree on some other type of competition.  The Druidic Challenge operates under prearranged rules.  One who violates this rules automatically loses the Challenge.  The combat is always one-on-one, not even allowing participation by servants or animal companions.
     First, the two parties must agree on the time and place of the duel.  Usually Challenges take place at the next Moot.  Next, the Challenge requires a witness, which must be a druid whose rank equals or exceeds the challenger’s.  Third, the terms by which the battle will be fought are set out by mutual agreement.  Once agreed upon and witnessed, the terms can not change.If neither side can agree upon the terms, the witness selects them and declares the duel an all-out battle until one of the participants surrenders or becomes incapacitated.  Terms may include the size of the battlefield (anyone leaving its bounds loses), use of weapons, magic items, shapechanging, and spells, terms of victory (first blood, surrender, unconsciousness, death), and nature of the Challenge (combat, or rarely some other competition–footrace, defeating a particular foe, scavenger hunt, drinking contest, etc).  The Challenge is repeated for the offices of Archdruid and Great Druid.  The loser of such combats, if he or she survives, remains or returns to their previous title in the druidic hierarchy.
     The office of Grand Druid is filled not through trial by combat, but by a selection process.  One of the duties each Grand Druid is expected to perform is appointing his successor.  Being the Grand Druid can be a stressful job, for one is expected, in theory, to be not only caretaker for an entire planet, but to also keep harmonious relations between the several Druidic Circles of his world.  Few Grand Druids serve for longer than four years, sticking around long enough to deal with a crisis or two before selecting a worthy Great Druid to fill his shoes so he can get on with being a Hierophant.
     Little is known of the Hierophants, other than they occasionally recommend courses of action to the Grand Druid and/ or the various druidic circles, especially if more than one domain faces the same threat.  It is believed that no Druid ascends to Hierophant status without first spending a certain amount of time as the Grand Druid, an experience that seems to serve as the Hierophants' "baptism of fire."
 

Druids of Renown

    Here’s a short list of major druids of the Flanaess.
 

The Moot

     The three Archdruids and the Great Druid each have the right to summon a moot, a gathering of the entire circle.  By ancient custom, moots are called four times a year, and coincide with the four fire-festivals of Needfest, Growfest, Richfest, and Brewfest.  Three of the moots are called and organized by each of the circle’s Archdruids, and one by the Great Druid.  Rarely, an “emergency moot” may be called in addition to the four traditional moots, but this only happens when one of the Archdruids or the Great Druid sees something so deeply amiss in the domain that the entire circle must discuss it as soon as possible.  Moots typically last seven days.
     The moot enables the circle to celebrate the changing of the seasons, gossip and socialize, exchange information on the state of the domain, and to fight druidic challenges before an audience.  Druids at a moot perform ceremonies to celebrate Nature, offer sacrifices, honor the dead, perform marriages within the Old Faith, and initiate new druids into the Order.
     The climax of any such gathering is the High Council of the Moot, a closed meeting of the circle’s nine Druids, three Archdruids, and Great Druid where important matters concerning the domain are discussed.  Sometimes an emissary of the Grand Druid, an ambassador from a neighboring circle, or a Hiereophant will attend the High Council.  These personages bring news and greeting, and sometimes requests for help.  After the High Council, the Great Druid (or the Archdruid who called the moot) addresses the entire moot, answers questions, and takes advice.
     While most of the activities that take place at a traditional moot may be witnessed (or sometimes even participated in) by non-druids celebrating the festival, initiations and the High Council are always closed to non-druids.  Other activities may be closed as well, but this is usually up to the organizer of the Moot.
 

Festivals

     These fire-festivals typically last seven days, and correspond to the four seasonal celebrations practiced by non-druidic peoples throughout the Flanaess.  These festivals begin at sunset on the first day, and are the best time for sacrifices and divinations.  Rituals often take place at stone circles or other centers of great natural power.  Devotions are given in the Druidic tongue, though are sometimes also translated if laymen are present.  Sacrificial offerings vary from carved wooden totems to live animals and sentient beings.  Sacrificial methods consist of wicker men, blood-letting over cauldrons, and pit offerings.  The Wild Hunt and fairy rades roam the land during these times.

Needfest or Samhain  (pronounced SOW-win)
     The winter solstice occurs on the fourth day of Samhain.  Traditionally, it is the Feast of the Dead, and beginning of the new year.  Death comes before Birth in the Druidic cycle of life, because before new growth can occur, there must be room for it.  During this time, the boundary between this world and the Otherworld is weakest, and so passage between the worlds is smoother, and as they might be listening a little closer it is a time to remember and respect all those who died during the year.  Games, feasts, and bonfires are held in honour of the dead, and often the fey-folk hold revels of their own, and invite mortals to join them.  At Samhain, all fires are extinguished and re-kindled from the "need fires" that are lit at various ritual centers, distributed by runners with torches.  This is considered a favorable time for divinations concerning marriage, luck, health, and death.  During this time, it is said that the Reaper himself walks the earth.  Sacrifices are made to honor and placate the dead.  The Wild Hunt is most likely to be encountered during Samhain.  This festival also celebrates the “birth” of the Dying/ Rising God, usually personified by Obad-Hai, though sometimes it is another male god such as Phyton, Nerull, or even Olidammara (or perhaps all of these).  A male picked to play the role of the God is announced at this time, and is usually a local ruler.  Other deities honored at this time include Pelor, Wee Jas, and Telchur.

Growfest or Imbolc (pronounced IM-volk)
     The vernal equinox occurs on the fourth day of this festival.  The ewes begin lactating around this time of year, and it is a sign that winter is coming to an end.  Spring flowers are already blooming at this time of year.  Divinations are cast to determine the state of the year’s harvest.  Imbolc celebrates the springtime and preparations for the planting season are begun.  Imbolc is sometimes called Candlemas. Imbolc is sacred to the various fertility goddesses, such as Atroa, Beory, Berei, Merikka, and Ehlonna, and the rituals on this day tended to center upon the home and hearth.  Childbirths are common at this time of year, due to the popularity marriages during Richfest.  Coming-of-age ceremonies are also common.  During this time, the goddess personifies a virgin or maiden aspect and is the protectress of women in childbirth.  Other deities honored at this time include Lirr and Istus.  Fewer human sacrifices take place during Imbolc, and those that do occur take place in order to insure the prosperity of the community and its inhabitants.

Richfest or Beltaine (pronounced BEL-tain-yuh) or Cetsamain (pronounced ket-SOW-win)
     This is a festival of fertility and life, often the choice time for marriages.  This is the midsummer celebration, and the summer solstice falls on the fourth day.  Fairs, dances, and divination games to determine the identity of future marriage partners are held at this time of year, and often there will be a minor baby boom nine months later.  The Divine Marriage, between the Dying/ Rising God and the Goddess is said to take place at this time.  The roles of god and goddess are usually taken by mortals in an elaborate ceremony.  The God represents the temporal world, and the Goddess the spiritual–consequently, the players in this drama are usually local rulers and female druids and priestesses.  The Goddess is usually considered to be Beory, though other goddesses, such as Sotillon, Berei, Merikka, Ehlonna, Mhyriss, or even Wee Jas are portrayed.  Fey and elven deities take these roles in sylvan communities.
     Also at this time of year, livestock will be driven between two purifying bonfires as a sort of “blessing” ritual.  Other deities honored during Beltaine are Pelor, Llerg, Joramy, and Pyremius.
     During Beltaine, the boundaries between this world and the fey realms are very close, and many mortals speak of witnessing fairy celebrations.  Fairy rades are more likely to occur at this time of year than any other.  Sacrifices are made to honor the Divine Marriage, to bless the livestock, and to honor and placate the fey folk.

Brewfest or Lughnasad (pronounced LOO-na-shav)
     The essential harvest festival, to give thanks to the Earth for Her bounty.  Lughnasad festivals are characterized by athletic competitions.  This festival, the fourth day of which is the vernal equinox, is also called Lammas, or "loaf-mass", as it celebrates the end of last year's harvest and the beginning of the current harvest.  This is the time when the Dying/ Rising God dies, symbolizing the end of summer.  In ancient times, the leader who was to portray the God was sacrificed to insure that next year’s harvest would be bountiful (though proxies were used for all but the most incompetent and hated rulers).  In modern times, criminals usually take on the role.  Aside from Beory and other nature deities, Brewfest is sacred to Wenta, Berei, Merikka, Llerg, Kord, and Olidammara.
 

Human Sacrifice

     Human sacrifice has been practiced by druids for centuries, and is one reason why many people fear them.  Humanoid sacrifices are usually of the same race as the majority of participants in the ceremony, druids and laymen, and are often (but not always) condemned criminals.  In some cases, the sacrifice is a proponent of the Old Faith, and goes willingly.  Usually, they don’t.  Humanoid (and animal) sacrifices are usually made on high holy days, such as the four festivals.  Methods include burning (sometimes while alive) in huge wicker men, slitting the jugular over a cauldron (cauldrons of powerful druids are said to perform as scrying devices when filled with blood), throwing the victim into a very deep pit, impalement, or drowning (which is most common among sea-oriented druids).  Unlike evil priesthoods, most druids do not sacrifice out of cruelty, but because it is the way of things.
     In places like Furyondy and Veluna, humanoid sacrifice practiced openly only in the more isolated rural areas where there is little government influence.  In nations where the practice is outlawed or discouraged, the rites take place in secret, and outsiders are forbidden to attend the festivals.  Government investigations of humanoid sacrifice usually end one of three ways: 1) no evidence of wrongdoing is found; 2) some or all of the "cult" leaders are arrested and the Old Faith is stamped out or driven underground; or 3) the government inspector(s) are themselves sacrificed!  In one instance that took place in the Pale in 572, the leader of the small peasant community of Summerlea requested a prominent member of the Church Militant come to the village to investigate rumors of cult activity in the area.  It turned out that the Lord of Summerlea actually led the druidic "cult," and he had lured the Pholtite to the village to be the Growfest sacrifice!  The Church Militant eventually uncovered the fate of their missing brother, and
Summerlea was razed to the ground.
     The frequency of sacrifices and the status of the victim usually depends on the alignment of the druid.  Sacrifices of unwilling druids are forbidden.
    Neutral Good druids rarely conduct human sacrifice, and only during the four festivals, and only if the victim is both evil and a foe of nature.
    Neutral Evil druids practice human sacrifice whenever it is called for.  Nearly any available victim will do, but foes of nature are preferred.
    Lawful Neutral druids make sacrifices whenever they are called for, and usually only sacrifice the condemned, though the actual guilt of the victim matters little.
    Chaotic Neutral druids make occasional sacrifices, and often seem to choose their victims arbitrarily, but guilt is more important than the victim’s condemned status.  Their victims are also more likely to be someone who wronged them personally.
    True Neutral druids tend to sacrifice sentient beings during all four festivals, and always enemies of nature.  The alignment and condemned status of the victim matters little.

Druidic Sacrifical Elements

    The main criteria for sacrifical victim are that the creature must be alive and have an Intelligence score of at least 3.  The druid leading the sacrifical ceremony (the celebrant) makes a Knowledge (religion or nature) check modified by the following factors:

Druidic Sacrifical Rewards

    The reward earned by the performance of a living sacrifice, if a personal reward, may be bestowed upon anyone of the celebrant's choosing who witnessed the sacrifice.  Typically the reward is bestowed where it will most benefit Nature, the Balance, Druidism, or the community most, in that order.