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Avalanche Press - Celtic Age - Roleplaying the Myths, Heroes and Monsters of the Celts by Azamor

Avalanche Press - Celtic Age - Roleplaying the Myths, Heroes and Monsters of the Celts by Azamor


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Published by Jonathan Azamor

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Published by: Jonathan Azamor on Apr 15, 2012
Copyright:Attribution Non-commercial


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Closely tied to the Druidic religion is the
warrior society known simply as the “Wild


Gora McGahey (order #19251)

Women.” These are female warriors who have
sworn to defend the sacred oak groves and the
Druids themselves at the cost of their own lives
if necessary. Candidates must show not only a
devotion to the faith, but a skill with arms.

The wild women train constantly, but, since
their main function is to guard selected sites or
people, they concentrate on individual skills
rather than fighting as a unit. The Druids are
known to commit them to battle, particularly
against the Romans. Because the Druids are one
of the focal points of the anti-Roman
movement, they cannot be seen holding back
what little military force they possess, and so
the Wild Women are often in the forefront of
attacks on Rome.

Despite this, there are few of these devout
soldiers. Some fought in Gaul against
Caesar and others against Emperor Claudius,
but the largest commitment of them appears
to have been in defense of the Druidic groves
on Anglesey in 60 AD. Candidates are trained
by female masters at Anglesey and then
assigned to posts in Britannia. Rarely, they are
sent to Gaul to guard sites or Druids, but
almost all recruits are British and they remain
in the islands.

Like other warrior societies, a Wild Woman
abandons her tribe and family when she takes
the oath. She does not forswear sex, but does
renounce marriage. Children she might bear are
fostered out, but a Wild Woman who becomes
pregnant will lose great status (since she is
unable to perform her duties for some time,
and this is a drain on the whole society).

The name of the society comes from the
performance of these women in action: they
apparently have no fear (using mental exercises,
and psychotropic drugs, to help build a frenzy
before action). They attack with no regard for
personal safety, flinging themselves on their
enemies with reckless abandon. Their initial
charge is hard to stand, but if they do not
overwhelm their opponents quickly they usually
suffer heavy casualties. While their oath says
nothing about refusal to retreat, their wild style
of fighting usually means they either win or die.
A Wild Woman does swear to never be taken
captive and will stab herself to death before
surrendering. Despite their savagery in battle,
they are well-educated and are expected to be
familiar with Druidic methods and the great
epic poetry of the Celts.

Wild Women dress all in black, to symbolize
the feminine ties to the moon. They prefer the
spear and dagger as their weapons of choice.
Unlike many male warriors, they have no
problem wearing armor since they have sworn
not to seek personal glory. They usually choose
to don a mail shirt under their black tunics.
Their oaths compel them to obey the Druids in
all things, and, while this usually consists of
guard duty, they also have been known to carry
out special missions.

Most Wild Women are young. It is acceptable
to retire from the society, and those who do are
greatly honored for their service to the Druidic
religion. They will be well cared-for, as they are
considered clients of the Druids and thus have
great status. Most who retire do so while still
young enough to marry and raise a family.


Gora McGahey (order #19251)


Celtic Women

Unlike most other European cultures, or most others on the rest of the planet for that matter, the Celts value
women as members of society. It remains a man’s world; “gender equality” is a bizarre, alien concept to
almost all peoples of this age. However, in Celtic legend and mythology women appear as goddess, priest,
prophet, judge, and numerous other roles. Although the Celtic society is still very male-oriented, women
occupy many of the positions that are dominated by men in other societies. In many cases, they appear as
equals and not in subordination. Women’s wisdom, knowledge, and judgment are valued; the Celts have no
use for the Roman ideal of beautiful women admired for their bodies and nothing more. They are not in
charge, but they are given a greater position of control within society, and the occasional woman may break
the bonds of the social order and become a druid, a ruling queen, or other prominent figure. Women in
Celtic lands speak their minds and are heard. They have a high degree of physical and emotional liberation,
able to grant sexual favors as they wish. The position of Celtic women in society differs greatly from that
of women in Greek and Roman society. In Greece, women have no political rights, suffer marriages
arranged by their fathers, and cannot inherit property. They are not even considered part of civil society
polis), but only an element of a man’s household (the oikos). In Rome, a woman’s absolute loyalty
to her husband is expected, and she has few political rights in any manner. A Roman man can kill his wife
or children on a whim, or if he is merciful divorce her simply by declaring the marriage dissolved.
This greater social status also means that Celtic women receive much better portions of food than is often
the case elsewhere. In many cultures, during famines women are the first to starve. And the rich and varied
Celtic diet, featuring meats, milk and fruits or vegetables in addition to the grains on which other peoples
rely, provides much better health. While the concept of pre-natal vitamin treatment lies a couple of thousand
years in the future, Celtic mothers-to-be enjoy many of the same benefits. The larger, better-fed Celtic
woman is therefore more likely to carry a fetus to term than one of Greek or Roman origin and is much
better equipped to breastfeed the infant later.Celtic women nurse their own children; a far healthier practice
than the use of wet-nurses as is common among upper-class Romans. Romans greatly prize Celtic female
slaves as wet-nurses; to make sure the milk flows only to the master’s child, the slave woman’s infant is killed.
Roman writers continually mention the vast capacity of Celtic women for child-bearing. Historical data
does bear out that Celtic populations could increase incredibly quickly barring the effects of plague, famine,
or war. In reality, Celtic women have no greater genetic propensity to bear healthy children than those of
any other race. There are some social and economic differences, however, which yield very similar effects.
Outsiders always note the great size of Celtic women. Though smaller than their male relations, themselves
larger than the human norm, Celtic women are usually over 5-foot-6 (the typical Roman legionary stands
only 5-foot-4). As will be the case in the 21st Century, larger bodies often handle the strain of childbirth
easier than their smaller sisters. Wide hips matter.

Gora McGahey (order #19251)

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