How Druids Created the World

Several years ago, I visited my imbas to see if there was a story of how the Druids created the world (as they claimed in the Senchus Mor).

Here I present a hypothetical discussion between a Druid and his student that is modeled after and based on other similar teachings regarding cosmic order and organization that exist in many Indo-European traditions. The 'Colloquy of the Two Sages' contains a similar form of esoteric questioning and answering through the art of Ogham kennings. So does the 'Cauldron of Poesy.' The model for the text of this conversation is directly based in large part on the sixth Brahmana of the Third Division of the Brhadara aranyaka Upanisad that is recorded between Gārgī Vācaknavī; (the student) and Yājñavalkya (the teacher or Sage) found at:

http://www.chibs.edu.tw/academic/projects/mukherjee-work/articles/html/1993b.htm

The following tale is what leaped out of the darkness at me:

How Druids Created the World

"Then the student asked him: 'My teacher', said she, 'since everything in Creation is woven, like warp and woof, on water (i.e. the flows of creation or the powers of the universe which are brí and bua), on what, please tell me, is water woven like warp and woof (amhail deilbh, amhail eanglaim)?'

The teacher answered, 'On the winds (gaoth), my student; on streams of water and whirlwinds (sruth bua: caise uisce, gaoth ghuairneáin).

'On what then, are the streams and winds woven?', asked the student.

'On the worlds of the open sea and the enclosed lands and the columns of the sky (an fharraige choimhthíoch is tír is Maige Tuired), my student.' answered the teacher.

'On what, then, pray, are the worlds of the open sea and the enclosed lands and the columns of the sky woven?' inquired the student.

'Not hard to say', answered the teacher, 'On the worlds of the spirits of the air, the forests, the depths and the mountains, my student. (the Sídhe)'

Next the student questioned, 'On what, then, please tell me, are the worlds of the spirits of the air, forests, the depths, and the mountains woven?'

'Easily answered, on the wheel of the Sun (Roth Grían), my student.' replied the teacher.

'On what, then, pray tell, is the wheel of the Sun woven?' was the next question put forward by the student to the teacher.

'This too is easily answered', he said, 'on the houses of the Moon (Tiath an Éasca).'

Then the student asked, 'On what, then, please tell me, are the houses of the Moon woven?'

'Ni hansa, on the plains of the Cattle of Tethra my student.' answered the teacher

'On what, then, pray, are the plains of the Cattle of Tethra woven?' inquired the student.

'On the lands of the gods (Maigh Mhór), my student?' said the teacher.

'On what, then, pray tell, are the lands of the gods woven?'

'On the Cró of Lugh, my student.', was the answer given.

'On what, then, please tell me; is the Cró of Lugh woven?'

'On the treasures of the cities of Findias, Gorias, Murias, and Falias, my student.' was the enlightened reply from the teacher.

'On what, then, pray tell, are the treasures of the cities of Findias, Gorias, Murias, and Falias woven?'

'On the powers and skills of Draíocht and the mastery of the Dagda, the God of Druids, my student.' was the steadfast answer given by the teacher.

'On what, then, please tell me, are the powers and skills of Draíocht and the mastery of the Dagda, woven like warp and woof, like Land, Sea and Wind, like Sun and Moon, like the Cattle of Tethra and the worlds of the gods?', asked the student finally.

Then the teacher, instead of answering the question directly, warned the student 'not to ask too much about things that are not easily understood but which must be experienced and mastered through training.'

This is thought to mean that the teacher did not give the answer in plain words, but through the means of kennings or by having the student learn the ways through pathworking. It is clear from the Druid's statement, as well as from other passages in the ancient wisdom, that he had Tír na Bhithbheo (Annwn, Alltar, Tír na n'Óg, Tír Andomain), the eternal Otherworld, the unknowable, sacred reality, in mind within which everything else is based, and from which, everything is sourced and reborn. Here also is to be discovered and understood the fundamental relationship existing between the different components of the three worlds, as well as the balances existing between the deities/powers of Order (i.e. the Tuatha Dé Danann) and the deities/powers of Chaos (i.e. the Fomorii/ Tuatha Dé Domnann).

Searles O'Dubhain