Tag Archives: CR

Bealtaine Blessings

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Bless those minding cattle,
And those minding sheep,
And those fishing the sea
May the rains sweep gentle across the fields,
May the sun warm the land,
May every good seed planted bear fruit,
And late summer find us among fields of plenty.

* A combination of two traditional Irish poems.

Building Community Part 1 – The Aurrad Gentlidecht Structure

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The topic of community is hot today so like any good blogger who doesn’t have a topic I will go with the topic of the day.  This will be a multi-part post though, because I have written two methods of building community; the first being a custom method for the gentlidecht tradition I once called Aurrad, and the second being the formation of a grove in ADF and how it may turn out a little differant than other ADF groves with less specific cultural foci.
This being part one is an excerpt from an unnamed manuscript on Aurrad.  It focuses on how I envisioned groups would come together and gives names to those groups.  The concepts come from the early 2000’s and I have not done much since then and may not use some of them today.  I share it here to offer it as one possible suggestion for building community, despite it not being the method I chose.
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From an historical perspective, the Irish had a much defined
social structure, or caste system, based on land and cattle ownership. How a
person could move from one tier in the system to another was governed by the
laws of ownership and inheritance and thus a person could move both up and down
depending on their fortunes. For our purposes we are going to focus on the
familial organization, there were many other ways the Irish organized
themselves but the family is our focus.
The law texts describe family groups as kin through the male
line with a different term for each group depending on how many generations are
being traced. The indfine, íarfine, gelfhine,
derbfhine, are all kin groups through various generations of grandfathers,
with indfine being the male
descendents through the same great-great-great-grandfather through gelfhine being the male descendents
through the same grandfather. The fine
is less well defined, the family relationship is not as well defined due to
distances in between cousins, there could be as many as five or six generations
between them. Some researchers define the fine
as the basic family unit with the derbfhine
being the social unit that related finte
comprise while others say it is gelfhine.
The teaghlach is a household, a group
of people living under the same roof and is not discussed in the source used
for the other legal family terms but is useful for our discussion.
The law texts begin to get fuzzy on the higher levels of
organization. The differences between a cennel,
clan, and a túath, tribe or nation,
are not made clear and in some instances they are interchangeable. The common
understanding is that a cennel is a
group of related families that may also be a túath. A túath is most often defined as a politi
comprised of many derbfhinte living
in the same region and united for common defense and economy and answering to
the same nobles.
Jumping to the 21st century, unless people form
intentional communities the above system does not fit our society. Tribes don’t
exist outside of the First Nations in the America’s
or the various tribal peoples of Third World
countries. Clans have become romanticized in the American and European
consciousness to be people with a common last name, coat-of-arms and some idea
they are related. Family groups no longer live near one another and often don’t
even have the same political, social or religious values. So what are the
Aurrad to do?
Many folk in CR have debated how groups should organize or
even if groups should organize. Experience with the Asatru community has taught
us that there is indeed a requirement for organizing groups, getting the group
together and having a sound leadership within the group to help keep it moving.
The following few paragraphs describe a couple ways to organize Aurrad groups
to become a community that is happy and healthy. We want to avoid
cults-of-personality or the impression we don’t want to live in the modern
world, and most importantly to not appear to wish to adhere to an archaic
social structure that enforces the idea of one person being better or lordly
over another.
The individual is the most basic unit of any organization,
without the individual then nothing else can be built. From the individual we
have the family unit, household which we call teaghlach. The teaghlach
is comprised of family members living in the same home, though in the 21st
century roommates can make up a teaghlach
as well, the point is they all live together and are Aurrad or at least participate
in the Aurrad rituals of the household. The distinction is important, not all
members of the household need to be Aurrad to participate, we are family
focused so inclusion of others of our family in our practices is important. A teaghlach is lead by a head of household, traditionally this is the role of the
adult male but this is not a gender issue so each teaghlach can determine for itself who is the head of the house,
rituals can be changed to accommodate such determinations.
The next level of organization for the Aurrad is the dearbhfine. We won’t be tracing lineage to determine our dearbhfine, for us it is
simply the chosen extended family that gets together each month for communion
and feasting. Some groups call this level of organization the túath, kindred or grove when in fact
this should not be something as large as that. A dearbhfine should never really be
more than two or three dteaghlaigh
(plural of teaghlach) or about ten to fifteen adults. The member dteaghlaigh
of the dearbhfine should be carefully chosen as this will be the group
you interact with on a regular basis, at a minimum monthly. In other Neopagan
and Heathen faiths this equates to a coven, circle or kindred.
Leadership in the dearbhfine is simple enough; it is simply the
person who is seen as the leader and is called the Conn Fine. Every small group like this regardless of why they get together
usually has one or two personalities that are strongest and actually capable of
leading. It will usually be the head of the teaghlach that started to get everyone together in the first
place, but this does not have to be the case. Historically the Conn Fine was elected and this may be a
good way to deal with the situation but the fact is each group should choose its
leadership in any method they see fit so long as it keeps the group happy,
healthy and together. 
The largest organized unit of Aurrad will use the historical
word for the largest political and social body of pre-Christian Ireland, a túath. A túath is a temporary or permanent alliance of various dearbhfhint, dteaghlaigh and aurrad and even other non Aurrad based folk who are interested in
belonging to a larger community for a common cause. The alliance can come
together to build community at a festival or it might be a smaller group within
the confines of a festival. It could also be a legal organization put together
to represent its members to the general population, provide networking or even
education.
Many examples of the first can be found at Neopagan
festivals and gatherings, where groups from all over come together to build a
community for a week or so such as Pagan Spirit Gathering by Circle Sanctuary
or Beltaine Festival held by the Binghamton Pagan Community. The second is less
obvious as no one would call such groups a tribe or clan, the English
equivalent for a túath, but would
usually call themselves and alliance, assembly or even just a manufactured name
to represent the organization such as the group Imbas.
Leadership in a túath
is a simple affair. If the túath is a
collection of dearbhfhint, dteaghlaigh and aurrad and is a permanent alliance then leadership is chosen by the
members through an elective process. If it is a legal entity then the process
is defined in the by-laws and the state statutes. If the túath is the result of a gathering, such as Pagan Spirit Gathering,
then the leadership is the person or organization that is hosting and attending
Aurrad follow the rules set down for the event.
How membership and leadership is chosen in any Aurrad group
above the teaghlach inevitably
falls to the group. There is no set method as many different methods have
worked for many different groups, from peer groups, to appointed leadership to
one person holding open rituals and allowing anyone interested to attend.  What you need to avoid is a system that
formants hostility among members, distrust and drama. Just remember that the
health of the community is the most important thing a true leader will be
concerned with.

End Part the First 😉

Thoughts on the Otherworld – Where we go when we die.

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Not everything about gentlidecht
comes from doing research and applying it to the practice.  Some of it has
to come from being thoughtful.  One such situation is the Otherworld, its
existence, and what happens after death.

There is no need to really go into the literary existence of the
Otherworld.  You can read the stories for yourself or get a copy of “The
Otherworld in Early Irish Literature” by David Spaan which goes into great
detail on the subject.  In fact, according
to Spaan there are 116 names for the Otherworld in the literature, most of
which are island or even other countries such as Spain or Egypt (Spaan 428-29). The question one
has to ask is: does the Otherworld exist outside of literature?  Anecdotally the answer is yes.  There is some sort of ‘other world’ that is inhabited
by other beings, simply by virtue of the existence of the gods and ungods. If
one believes that these other worldly being exist, then it stands that they
would have to live someplace.  Since we
do not see them in the physical realm then there must be another place in which
they live.  If we look to the literature and
folklore, this place is beneath the waves and under the hills.

Experientially the answer is also yes. 
There is an entire practice of ‘journeying’ to the Otherworld to meet
with the beings that live there for guidance. 
The experiences of those who have done this work increases the anecdotal
evidence of another realm outside of our own in which other beings exist.

So assuming the Otherworld exists, and that there are beings that live there
and that is where the gods reside.  Is
that also where we go when we die? 
Looking to the stories and strictly speaking from the stories the answer
is no and yes.  In Spaans research there
is no indication that the dead go to any of the 116 named locations that are
the Otherworld.   However, there is a place not named in Spaans
research that is given as a dwelling place of the dead, Tech nDuinn, the House of Donn.  Arguably this is also an Otherworld but what
is important to note is that it is not the same Otherworld location where the
gods and other spirits reside.  There is
some argument as to whether or not the dead move from the House of Donn to
another location but that is not the focus of this article.  From my perspective, according to the
literature when we die, we pass to Tech
nDuinn.

Is that it though?  Is
that the answer?  This is where reconstruction
based Neopagan religions start to fail, including gentlidecht, but not because they do not provide the answers because
they do.  The failure is that most of us
don’t really believe the literature 100%. 
We don’t take it to heart. Despite our use of the literature to inform our practices and beliefs, we are more pragmatic about death and what happens
after.  

For me the answers are a mix of ideas.  When we die, we pass over to some other place;
I will call it Tech nDuinn. Where we
enjoy the company of others and maybe meet the gods and other spirits.  Then, at some point we are born again as
mortals…someplace…sometime.   In the end
(heh, see what I did there) it is a personal thing.  What we believe happens after death is what
WE believe based on our own experiences, ideas and values. 




The truth is waiting.  

Spaan, David Bruce. The Otherworld in Early Irish
Literature. Ann Arbor: Univeristy of Michigan, 1969. PDF.

Outlaws/Outsiders Part I – Fénidecht

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The following article has been published in “Oak Leaves – The Quarterly Journal of Ár nDraíocht Féin” Spring 2014 Issue No. 64

If  you attend Neopagan festivals or belong to a public Neopagan group, you have likely encountered individuals who, while willing to participate in social activities, for specific and often spiritually-based reasons they are unwilling or unable to take part in the religious aspects. As Neopagans, we generally accept that from outside the community many of us appear different from the norm or don’t seem to fit easily into mainstream culture. It’s often this “otherness” that brings us together, despite the variety of our beliefs and practices. So it’s understandable that when our members seem committed to remaining apart from our most central religious activities, we may react with disdain, discomfort, or simply not know what to do with them. After all, what’s the point of belonging to a community if you don’t actually want to belong?

At issue is a basic misunderstanding: Neopaganism as a whole has not yet recognized the true  motivations and needs of these individuals, nor recognized that a historically-grounded role known as the ‘outsider’ can be a powerful spiritual path for its practitioners while also contributing to the broader
Neopagan culture.

Though every person has his or her own reasons for remaining on the fringe of their chosen community, this article will focus on the Gaelic based ‘warrior outsider’ path known as fénidecht. Presented here  from a historical perspective as well as a modern spiritual practice for those who identify as Irish or  Scottish polytheists, we look to the tales of the Irish warbands known as fiana for inspiration.

Ancient Fiana
 Up until the medieval period, communities of Indo-European descent were routinely harassed and, paradoxically, protected by bands of men living in the wilds. Often wearing the pelts of and referred to as wolves, these men  have had many names among many peoples, such as the French iuventus, Irish fíana, Germanic úlfhéðnar, Welsh gwyn , Greek krypteia, Gaulish gaesates and in Indo-European *koryos (McCone, The Celtic and Indo-European Origins of the Fian 22, 30; McCone, Werewolves,  Cyclopes, Diberga, and Fianna: Juvenile Delinquency in Early Ireland 15). As in other cultures, the Irish fíana,  were typically comprised of temporarily disenfranchised youth (such as second sons without inheritance or uncontrollably rowdy adolescents), social outcasts, and self-imposed outcasts seeking recompense for offenses given outside the law (as in the case of Nessa, who sought  to avenge her foster father’s death at the hands of a fían). (McCone, Werewolves, Cyclopes, Diberga, and Fianna: Juvenile Delinquency in Early Ireland 13; Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in
the Gaelic Narrative Tradition 48-51). Living outside of established communities, these men formed an ancient counterculture; existing beyond the bounds and protections of their villages laws, they had their own rules and values.

Leading these outlaw bands were older warriors who for various reasons never transitioned back into the communities. Instead, they trained and fostered the young men (and if we believe the tales, sometimes women) who were sent to them to become féinnidi (singular féinnid).  Despite being part of the counterculture, these aging warriors were held in high regard by local leaders and ironically were often asked to enforce the established laws and defend towns and villages from outside forces. Despite such status, they remained outsiders in both their eyes and those of the people they protected. They lived
and worshipped their gods on their own.  (Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in the Gaelic Narrative Tradition 50; McCone, The Celtic and Indo-European Origins of the Fian 20).
According to the lore, in Ireland these bands were led by gods and heroes such as Finn mac Cumaill; Nessa, daughter of the King of Ulster; the druid Cathbad; and many others named in the Ulster and Ossianic Cycles of Irish mythology. These roving warrior bands often raided the countryside, attacking farms and hostels, while at the same time defending Ireland against invaders from the Otherworld or across the sea as necessary (Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in the Gaelic
Narrative Tradition 54-55). To join a warrior-band or fían required one to give up all claims to hearth and home and complete legendary feats requiring mental and physical discipline (Keating 349-350). Separate from their society, they had to fulfill the most crucial and highly valued roles for themselves, including those of hunter, warrior, poet, and seer. As he excelled in all these things, Finn mac Cumaill was often considered the epitome of the accomplished warrior outsider.

Modern Fiana
 The reality is that we no longer send our disruptive youth into the wilds to learn usefulness as hunters and warriors, or to keep them from making trouble for the community. However, outsiders do still play a role in 21st century culture. From the hermit living in his rural home to the soldier and his family
living next door, the outlaw motorcycle club you saw on the highway and the loner kid who seems slightly off to classmates and parents alike, modern life affords the intentional and unintentional outsiders many different lifestyles and expressions, and unlike in the past, they may or may not come together in counterculture groups. The hermit isolates himself voluntarily much like some ancient seers and poets while the soldier, also a volunteer (at least in the U.S.), is involved in a military lifestyle not so different from the warriors of old, and that is separated from regular society by the tasks they are asked
to perform. Some outlaw motorcycle clubs may be involved in criminal activity, while the loner kid is intellectually or socially in conflict with his peers. These are all examples of modern situations and lifestyles that can set people apart from their societies of origin.

So how does fénidecht manifest as a life practice in the 21st century with our cities, supermarkets, standing armies and police forces? The answer is complex due to the fact that those I know who identify themselves as féinnidi vary greatly. Though fénidecht manifests as a spectrum encompassing wildly different lifestyles, all are practitioners of fénidecht due to what they have in common.

To begin with there are the physical and mental aspects of the warrior/hunter, namely combat and survival training. Warriors are trained to fight and are expected to do so if the need arises. In the 21st century hand-to-hand training is the most available and does not come into conflict with any legal authority the way weapons may. The mental training a warrior goes through to cultivate survival skills typically includes simple plant identification and ideally the experience of a hunt. At minimum  warrior/hunters would know if they can and would kill for food, and it’s best if they test that
capability occasionally. An authentic practice of Fénidecht also requires that the warrior/hunter aspect of the path be sustained through non-combative physical training.

Following the old model, modern féinnidi should also be reading and writing poetry—in other words, practicing filidecht. As noted previously, in Irish lore Finn is held as the quintessential warrior outsider, and his command of poetry rivaled that of the more widely known bardic traditions. Filidecht is a basic and as essential a component of fénidecht as hunting or fighting skills (Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in the Gaelic Narrative Tradition 17-40). Further, the requirement for the
memorization and recitation of poetry comes to us from the stories of Finn and the initiation requirements to join his fían (Keating 349-350; Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn inthe Gaelic Narrative Tradition 248). Today, this requirement could be expanded  to include the writing of rituals and liturgy that they share with their communities.

Additionally, as the fíana had the ability to interact with and even enter the Otherworld (Dooley and Roe 13-15; Nagy, Shamanic Aspects of the “Bruidhean” Tale 302), it follows that modern féinnidi must  cultivate the skills of the seer. Unlike Finn and his fían we don’t physically cross the boundaries between the worlds, but through journeying and divination we can interact with the Otherworld to get answers
and seek aid for ourselves or our community.

Last but not least, as much as the ancient fíana conducted raids, they also defended their homelands and thus the communities to which they would eventually return to finish out their days as householders or
old men (Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in the Gaelic Narrative Tradition 51; McCone, The Celtic and Indo-European Origins of the Fian 20). Because modern fénidecht
mostly live in communities rather than remaining camped in the wild, this defensive role must evolve slightly. Serving in the national or local defense industries, working with or on the police and firefighting forces, working in the personal or self-defense industry, doing festival and event security, and even participating in activism to protect your community’s interests are all ways in which the “defense of the people” can manifest.

Beyond the traditional roles and their associated skills that define féinnidi, another defining feature of Fénidecht is the worship of the gods of the Gaels, since this path is specific to the Irish and Scottish cultures from which Finn’s legends come. (As a side note, the same tradition of warrior outsider exists in the Welsh culture and is called gwynwyr in Middle Welsh (Lewis xi)). Many naturally worship the war
deities but there are also “outsider” deities, such as Manannan, Finn, and Brig Ambue.

Today’s Outsiders and Their Communities
 What I’ve described so far are practices familiar to many pagans, especially those who follow a warrior path. However, there is a distinct difference between warriors and warrior outsiders, namely  “separateness” from the larger community. Again, the reasons vary, but for those who identify with the fiana or for whom Fénidecht would be an appropriate path, those reasons typically have to do with differentreligious practices, views, or values that restrict what they are able or willing to share with others. For example, it’s common for Neopagan groups to work with a variety of deities from a variety of cultures in ritual space—but for a warrior outsider devoted to a particular god or Gaelic pantheon, this
kind of ceremony may be best uncomfortable, and at worst in direct conflict with his oaths.

So then what can an outsider or even a group of outsiders do for the communities to which they only peripherally belong? I have already covered a few things that féinnidi can do to contribute to the communities’ wellbeing, such as being part of defense efforts and contributing poetic and ritual material to the liturgies. But I believe Neopagan communities can provide more proscribed roles and open themselves to including féinnidi in yet more ways.

If affiliated with a group, féinnidi could participate in community rituals by acting as guardians—protectors outside the ritual itself—both in a physical sense as well as spiritual. When attending public festivals they could do the same—in fact, it was at a pagan festival where I first witnessed a large-scale  recognition of the outsider as the organizers gave them space and latitude to function as they saw fit. Some who follow fénidecht have composed prayers and ritual acts they perform during these community rituals either independently or together as a small, intimate group. The féinnidi could also come together, much  like their predecessors, as groups that aid each other in development in all areas of fénidecht and to celebrate the outsider lifestyle and spirituality. Part of this effort could include an exploration of the transitory nature of being an outsider.

After all, being a féinnid was never meant to be a permanent state, but a temporary one after which the individual would return to society (Nagy, The Wisdom of the Outlaw: The Boyhood Deeds of Finn in the Gaelic Narrative Tradition 50-52). For most, this is still true. There are warrior outsiders who fluidly move in and out of society during different periods of their lives, and others whose status relates more to their profession or experiences, such as the soldier who is leaving military service or returning from war. This aspect of fénidecht has historically been addressed through rites of passage transitioning outsiders back to the community-at-large when desire or circumstance calls for it. The Gunderstup cauldron has a
depiction of one of these rituals and is described by McCone in detail (McCone, The Celtic and Indo-European Origins of the Fian 28-29). But groups of féinnidi can do more than facilitate these rituals and transitions for their own  as members go through phases of being within the community and without—they can provide such work as a service to the broader community as well, facilitating rituals of ‘cleansing’ and ‘purification’ for others, such as the aforementioned soldier. (Lupus).

As you can see, Fénidecht is a modern, complex and valuable spiritual practice. It is my hope that in  exploring how those who practice fénidecht approach their spirituality and showing how these féinnidi
can support the Neopagan community, this article may inspire more groups to provide for the inclusion and spiritual development of these individuals in their organizations. As knowledge of this path spreads, I look forward to seeing the community learn how to acknowledge and accept the outsiders, and
give them a place and a voice, which is, ultimately, what all human beings—even self-described outsiders—desire.

Bibliography
Dooley, Ann and Harry Roe, The Tales of the Elders of Ireland: A new Translation of the Acallam na Senorach. Oxford: Oxford University Press, 1999.
Keating, Geoffrey. The History of Ireland from the Earliest Period Through the English Invasion. Trans. John O’Mahony. New York: P.M. Haverty, 1857. PDF Document.
Lewis, Timothy. A Glossary of Mediaeval Welsh Law Based Upon the Black Book of Chirk. London: University Press Manchester, 1913.
Lupus, P. Sufenas Virius. The Hidden Imbolc. 1 February 2011. 1 October 2013.
McCone, Kim. “The Celtic and Indo-European Origins of the Fian.” The Gaelic Finn Tradition. Ed. Sharon J. Arbuthnot and Geraldine Parsons. Dublin: Four Courts Press, 2012. 14-73.
—. “Werewolves, Cyclopes, Diberga, and Fianna: Juvenile Delinquency in Early Ireland.” Camrbidge Medieval Celtic Studies Winter (1986): 1-22. PDF.
Nagy, Joseph Falaky. “Shamanic Aspects of the “Bruidhean” Tale.” History of Religions 20.4 (1981): 302-322. PDF.
—. The Wisdom of the Outlaw: The Boyhood Deeds of Finn in the Gaelic Narrative Tradition. London: University of California Press, 1985.

Splitter or Lumper – the Nature of the gods.

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Unlike monists or duotheists who see all gods/goddesses somehow being One, we polytheists view and experience them as individuals.  As a result of this view topics on the nature of the gods comes up pretty frequently.  One topic that comes up more frequently than others is what gods ARE the same and which ones are actually different people.  This does not only apply to different gods in differing cultures, like comparing Lugh and Odin….but within the same or related cultures like the Irish Lugh and Gaulish Lugos or Danu and Anu in Ireland or the three/five Brigids of Ireland.

Everyone in these conversations has valid reasons for what they do and believe but there appear to be two camps.  Splitters, who believe more in the individuality of the gods, and Lumpers who recognize that some gods are the same with minor linguistic differences due to the distance of time and geography.  To confuse things more, some of us are both Lumpers and Splitters, depending on the deity and the information available.

I am a Splitter. Mostly.  That means that in most instances each name is a different deity, unless there is a strong compelling reason linguistically and functionally to show they are the same.  And sometimes, I have to go with the experiences I have, and my gut/heart call it aisling or imbas.

Examples of Splitting:

Brigid – I split the Brigid’s into as many as five.  The three daughters of the Dagda (Poetess, Leach and Smith)  and the two judges (Brethra and Ambue).  The tales clearly separate them but from a functional and linguistic perspective they are the same.  I split them due to my experiences. 

An Morrígna – There are three, no six goddesses  associated with this name.  The Morrígna are a group of goddesses all with similar purpose.  The names found in the tales are: Morrígan, Badb, Macha, Anann, Nemain and Fea. 

Danu/Danann and Anu/Anann – NOT THE SAME.  Not the same.  We are not even sure of Danu is a goddess as she is not named in the mythology but derived from Danann while  Anu/Anann is one of the Morrígna.  I split them because in my work in the military one of the goddesses of war is not also a water goddess. 

Examples of Lumping:

Manannan mac Lir and  Manawydan fab Llŷ – Despite differences in mythology these two names apply to the same person.  The linguistics are clear and the changes in mythology make sense given the differences in the cultures of Ireland (island) and Wales (mountainous).  Note that Manannan mac Lir (Manxman of the Sea) is not his name but a title of sorts.  His name in Ireland is give an Oribsen and there is working theory that he is Fintan mac Bóchra (wiseman of the ocean).

Finn mac Cumail and Gwynn ap Nud – This is harder to explain in a single paragraph, so an article is forthcoming.  However, the first names are cognate as are the names of their ancestor Nud/Nuada.  Both are associated with hounds and hunting and have free reign in passing between the worlds.

Lugh/Lew/Lugos – Linguistics show these names are cognate but time and geography separate them.  However, functionally the cult of Lugos remained fairly intact thus making these gods one and the same.

So there ya go.  Examples of splitting and lumping.  Some polytheists lump more, some split more but we can all pretty much agree that in the end it is the worship that counts and the gods don’t seem to be as concerned with their nature as we are.

Imbolc Business – A summary on what I did.

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So been quiet here for the past couple weeks as I worked on my ritual for Imbolc.  In the past I have never really done a ritual per se.  My Imbolc has always consisted of burning a candle for the Brigids, burning incense, for the past 6 or 7 years smudging the house with juniper and cleaning the house.

In short, for me Imbolc is about cleansing and purification.  I can’t really say where I got this idea from it just sort of evolved over time (probably came about with discussions with other CR folk) until it stopped being a thing and just became the way it is done.  It is so ‘not-a-ritual’ my housemates/wife would only know I was cleaning the house and making it smell nice.

This year, as part of my 12 months of ADF ritual for genti I wrote and conducted an Imbolc ritual.  the Brigid’s were the focus of the worship and the work is purification.  I did my ritual cleansing of the house with juniper as part of the ritual but completed and closed it before I started the vacuum and mopping.

In a previous article I talked about using apples as the medium to receive the blessings but for Imbolc I switched to butter.  This year it was regular unsalted butter but I am already planning on using my grandmothers churn to make fresh butter.  We can’t get raw milk in my state but some friends in PA may be able to help me out so I can make butter  as our ancestors did.

Why butter?  Because no matter what Old Irish term you use for the day, it has something to do with dairy.  Oimelc is understood to mean “ewes, milk” and Kim McCone translates Imbolc as “butter wolf”, more about that in the Hidden Imbolc article.  In any case…it’s about butter.  So, the making of and consumption of butter seems appropriate to the day.

Since the ritual was indoors it was quiet and smooth.  Other than cats wanting to eat my blessed butter (which I used in making cookies) nothing unusual occurred.  I did not do any of the other usual Imbolc activities this year, but seeing as I have just helped found and am the Grove Organizer for Five Rivers Protogrove, ADF I expect some of the traditional activities to became part of our Imbolc celebrations.

I hope you had a nice Imbolc.  Use the comments to tell me what you did.

Synopsis of Kim McCone’s and J. de Vries’ Theory on the Gundestrup Cauldron

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The short of it is that Prof. McCone theorizes that the Gundestrop Cauldron is associated with fiana like warriors of Gaul.  All based on the images on three of the inner panels of the cauldron.  I will paraphrase his work from his article “The Celtic and Indo-European origins of the fian” found in The Gaelic Finn Tradition published by Four Courts Press.

Panel 1 – This is the well known ‘Cernunos’ panel, the main figure with Gaulish parallels (see “Keltische Religion (1961 Pp106-7))  with horns on his head and the “hatching” of the clothing worn is indicative of fur.  A deer stands on the left and a wolf on the right, with the horns associating him with the deer and the fur possibly associating him with the wolf.  The implication being that he has attributes of both animals.  Above and below the figure are a goat and lion, which would have the same cultural attributes as the deer and wolf near Eastern or Balkan context.  Keep in mind that the cauldron most likely comes from Thrace, which was a mix of Eastern and Gaulish peoples.

Prof. McCone believes that the figure depicted is a patron of the *koryos the outcast warrior bands of Indo-European cultures such as the Fiana in Ireland.

Panel 2 – The second panel has hunters accompanied by hounds or wolves attacking large oxen.  Above each stands a spotted cat like figure that could be a leopard. The prey our doubtless to be aurochs with the leopard being another Balkan addition.  If the dog figures are hounds then they would be helping with the hunt, if wolves they could represent the ‘mascot’ of the hunters, who garments resemble that which is worn by the “Cernunos’ figure on the first panel.  The two outer men are wearing only britches and cap with the more seasoned leader wearing a garment covering his upper body.  With the stylized leaves, also found on the first panel, this could be a *koyros hunting party in the woods.



Panel 3 –  The third panel depicts a ritual, where a group of foot soldiers move towards a cauldron are dunked into the cauldron and come out as horseback warriors.  An initiation or cleansing from one status to another.  The bottom six soldiers are armed with spear and shield and are again wearing clothing as depicted on the ‘Cernunos’ panel.  At the front of the line of soldiers is a wolf facing the oncoming soldiers, with musicians at the end of the line.  The wolf is presumably the mascot and the young men are the ‘young wolves’ preparing for initiation back with the musicians also being ‘young wolves’ not yet ready for the transition but acting as assistants to the ritual.

I will quote McCone’s summary:

Whatever about some of the details, the crucial point here is that the three scenes from the Gundestrup Cauldron, just discussed, present clear evidence for a sequentially regulated Gallo-Thracian opposition between, on the one hand, spear and shield, and, on the other, a class of mounted warriors, progress from the former to the latter set being marked by a baptismal rite of passage. 

For my own part.  I have to wonder if the cauldron was actually used for such rituals.  Now that would be an amazing thing.

Further reading:

de Vries, J. Keltische Religion (1961), pp 104-07

McCone,
Kim. “The Celtic and Indo-European Origins of the Fian.” The Gaelic Finn Tradition. Ed. Sharon J.
Arbuthnot and Geraldine Parsons. Dublin: Four Courts Press, 2012. 14-73.

Offerings, Blessings and Omens – Why I do things as I do.

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In the previous post I have brief explanation of each part of the ritual.  There are four sections of particular interest that I wanted to expand upon and explain how I, being a practitioner of gentlidecht, would handle them in group rituals.

Offerings during invitations – When inviting the gods and ungods we make physical offerings of various items.  These offerings should be consistent with the nature of the beings and over the years I have taken great care to consider what is provided to them.

  • Irish Gods – This can vary, some give mead, some give physical items.  It depends on what part of the ritual.  During the invitation I tend to use some form of alcohol or a meal that the group will share.
  • Local land goddesses and nature spirits – These are the two groups of beings I am most particular of when making offerings.  Being native to North America they have been receiving offerings from the local tribes for centuries before we arrived and while they may accept what we give them the BEST gifts are those they expect.  Untreated tobacco, maize, corn flour are three items I use.  One thing for sure, I NEVER give them alcohol.
  • House spirits – These beings are only included in my private rituals indoors. They are more likely to have come with us from other places, even followed families for generations. I like to make them small offerings of sweets.
  • Ancestors – I offer them items from a meal that I am eating or that will be shared with the group.  Barring that, I give them good bread and something to drink.

 Praise and Offerings –  I differentiate between the offerings of a physical nature given to the gods and ungods during invitations and those offerings given as praise to them.  Praise offerings can been verbal, silent, physical objects, dance, poems…I have seen many types of praise offerings.

However, during public rituals allowing people to make offerings in whatever fashion they choose can prolong the ritual beyond a reasonable time and can become a bit of showmanship which I do not think is appropriate – after all the offering is not about the giver and having witnessed what I thought was one-up-man-ship when it comes to offerings I think it appropriate to define or even limit how offerings will be given.

For this reason I prefer the rituals of the Asatru known as the blot.  As praise offerings a horn is passed around to the congregation, the holder of the horn makes a silent or verbal offering to whomever they choose and then passes the horn to the next person (drinking is optional.)  This continues until all have give up a praise offering (some kindreds pass the horn three times.)  This allows for every attendee to give praise in a manner that is consistent with everyone else and prevents showmanship.

A gift for a gift – This is the point at which the congregants ask the gods for a blessing in return for the offerings.  This blessing is not placed on the congregation but on a consumable product that is then taken in by the congregation.  In Greeks rituals I have attended they have used bread but in most ADF rituals I have attended they use water or some other form of liquid.

In my rituals I have started using apples as the medium in which we receive the blessings.  Apples are mentioned in the lore as fruit associated with the Otherworld.  They are also fairly abundant year round due to modern agriculture but what I feel is just as important as its connection to the Otherworld, is that no one is allergic to it and it can be broken apart so that it can be shared without concern for communicable disease without a logistical solution.

The Omen – In ADF the most common thing seems to be a set of questions to learn the direction the group should go.  In some instances I have seen them include a question regarding the offerings.  In CR group I have only ever seen them ask if the offerings were acceptable and other types of divination were done OUTSIDE of the public ritual, see Imbas Forasnai.  

Maybe is it my being a gent that influences me but I agree with the reconstructionists, that the omen in these public rituals should be about determining if the offerings have been accepted, and if not, making more offerings or determining why the offerings were not enough and moving forward.

So there you have it.  Brief explanation of how I would run each section and why.  If there is anything readers would like me to write about, feel free to comment or contact me.

A ritual structure explanation

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I have adapted the Core Order of Ritual for ADF for my use and want to share and explain each section of the ritual itself.

Gathering – The call to come together for worship is made by some sort of musical signal, a horn, a gong or bells, are perfect.  Once the signal is given participants should process to the ritual fire/well either in silence or with some sort of group unity song, poem, statement or chant or chant. 

Centering Meditation – A ritual meditation to help the group get into the mindset of meeting the gods and ungods and to aid in creating a group mind set to the purpose of worship.

Honoring the Local Land Goddesses – ADF requires that each ritual begin with honoring the ‘Earth Mother’.  As reconstructionists we do not deify the planet but we do deify the land and rivers.  The spirit of this section is to honor the life giver and we meet this requirement by honoring the local rivers as the goddesses of the land; the givers of life to our region.

Establishing the Grove – Even when using a space that is well worn with sacrifices we re-sanctify the area by building a sacred grove.  A hearth fire, a well and a bile are established and blessed.

Parting the Mists – While the gods are imminent and the spirits are local, the ancestors are in the Otherworld, so the mists that separate our world from the world of our ancestors must be parted to allow them to come through.  

Inviting the Gods and Ungods – We do not invoke, or summon our gods, the spirits or the ancestors to witness or accept a sacrifice.  We invite them as guests to our grove, attendance is up to them.

Praise and Offerings – We offer praise and make offerings to the three groups of beings that are important to our religion.  The gods, the nature spirits and the ancestors.  This section may change each ritual to offer praises to specific beings as well, such as to our grove Patron at Midsummer or the Land Goddesses at Fall Equinox.  You will notice that our form of praise is to give toasts to the gods and ungods, alcoholic and non-alcoholic beverages are available.

The Omen – When giving offerings it is wise to ask if they are acceptable.  The omen is the time to ask and if not accepted an opportunity to make further offerings or ask what else can be done.

Receiving the Blessings of the Gods and Ungods – We have given gifts to the gods and ungods, and now we ask for a gift in return.  We ask for good set aside for the occasion to be blessed so that the people may receive the blessings by eating the food.

Thanks the gods and ungods and closing the mists – One should always thank guests for stopping by and close the door once they are gone.

Taking down the Sacred Grove – While the sacredness is never dispelled by our words, the physical representations should be removed or snuffed.

Ritual for the Winter Solstice

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 Not mentioned in the mythologies this day is generally ignore by folks coming from a Celtic Reconstructionist background.  At the same time this day was honored in some way by the Neolithic Irish as can be seen by the sun entering mounds on this day.  Modern Irish celebrate it as Christmas and Saint Stephens Day.

So despite it not being mentioned in the mythology, it is difficult to imagine that they did not do something.  With that in mind, this is my something.  A celebration of family and friends…which includes the gods and ungods.

Anyone have a good Irish name for it, please share in the comments.
MidWinter Ritual
Preparation
The participant gathers the following offerings (vegetable oil may be substituted if necessary):
Local River Goddess
Corn meal or tobacco
Fire/well/tree
Incense, silver-colored item (e.g., coin), branch
Mannanan mac Lir
Mead
Mighty Dead
Food/bread
Spirits of Place
Tobacco or corn meal, milk, honey
Tuatha de Danaan
Alcohol
Spirits of Occasion
A plate of the after ritual meal….

Prior to the ritual the participant should light the flame, fill the well with fresh water, and place whatever tools are needed on the alter.  
Gathering
Participant gathers at the ritual area and sounds a musical signal (bell branch) three times, then says:
I come to honor the patrons of family, hearth and home.                        
Centering Meditation
Participant performs the “Center Point”.
Stand quietly facing the north and relax with your hands resting at your sides. Clear your mind and concentrate on your breathing. Breathe in and out slowly and follow along with this meditation, which will place you in the center of the cosmos.

I am at the center of An Thríbhís Mhór.                         ah-heeveesh-vohr

Exhale, move to one knee with palms on the ground before you

I stand firmly upon the Sacred Land.

Inhale and rise to your feet, moving the hands behind at hip height, palms up, cupping. Exhale and move the hands in an arc until they meet in front.

The Eternal Sea always surrounds me.

Inhale, move the hands to the sides, spread the fingers wide, palms forward. Exhale and raise the arms, bringing the hands together above the head, thumb & forefinger meeting to create a triangle.

The Endless Sky spreads itself above me.

Inhale, lower the hands to the heart again.

I am at the center of An Thríbhís Mhór.

Exhale and lower the hands to the sides

Honoring the Local River Goddess
P: Mighty Patapsco and Susquehanna.  Givers of life that flow from the mountains to the Chesapeake.
I honor you and make this offering to you in gratitude for your waters that nourish this land.       
P makes an offering and says: Mighty Patapsco, Great Susquehanna , accept my offering.
Statement of Purpose
Various religious traditions have festivals this time of year and disappointingly the practices of  gentilecht don’t appear to have done so.  Despite this we modern genti come together in the spirit of the season as reflected in the secular communities in which we live.  To celebrate family and friends with feasts and gifts.   During this rite we will honor our patrons of family, hearth and home and celebrate with them as we celebrate with our families.
Establishing the Sacred Grove
Sacred Hearth Fire
Participant:
I make sacred the fire,
The first fire born of lightning
from which all fires are lit.
The hearth fire which warms our homes
and binds our people.
I stand in the grove at the center of the realms,
Let the flame be the hearth fire,
Lets the water be the Well of Segais                        (shay-gish)
Let the tree be the bile,                            (bill-uh)
I stand in the grove at the center of the realms,
P puts oil on the fire, then says:
I light the sacred fire of inspiration.  Sacred fire, burn within me.
Well of Segais
Participant says:
I make sacred the well,
From whichs seven rivers of Ireland flow,
Salmon swimming, hazel hanging high.
Bubbling brightly Segais, source of the Boyne,                    (boin)I stand in the grove at the center of the realms,
Let the flame be the hearth fire,
Lets the water be the Well of Segais
Let the tree be the bile,
I stand in the grove at the center of the realms,
P silvers the well and pours water from the well to the blessing cup, then says:
In the depths flow the waters of wisdom. Sacred waters, flow within me.
World Tree
Participant says:
I make sacred the branch/tree,
Towering high, hanging heavy with hazel,
Spanning and connecting the Three Realms,
The mighty bile of the grove,                        I stand in the grove at the center of the realms,
Let the flames be the hearth fire,
Lets the waters be the Well of Segais
Let the tree be the bile,
I stand in the grove at the center of the realms,
P dresses the bile, then says:
From the depths to the heights spans the world tree. Sacred tree, grow within me.
P raises arms
With the Flame of the Hearth, the Well of  Segais and the Bile the grove is erected and hallowed.
Parting the Mists
P prepares an offering for the gatekeeper and says:
P says: Oirbsen (orib-sheen), Manannan, Lord of the Mist, Ruler of Tir na mBan (teer na man), Guardian of the gate of the Otherworld. I ask that you hear my call. Oh Lord of the Otherworld, bearer of the silvered apple branch, join with me this day, so that you may guide me in my workings. Mist-shrouded rider of the maned waves, accept my offering and  open the Spiraled Gate between the worlds. .
P makes an offering and says: Manannan mac Lir, accept my sacrifice.    (mah-nuh-nahn’ mak leer)
P: Let the mists be parted!!
Inviting the Gods and Ungods
An Sinsear  (en shen-shoor)
P: Mighty dead, you who have come before,
Ancestors of my blood,  Heros of my people
I offer you this gift with love and loyalty and invite you to witness this rite.
P makes an offering and says: Ancestors, accept my sacrifice.
Aos Sí  (eeth-shee)
P: Great nature spirits, you who frolic in the wild world,
Spirits of this place,
I offer you this gift in friendship and invite you to witness this rite.
P makes an offering and says: Nature spirits, accept my sacrifice.
Tuatha de Danaan
P: Great gods, you who are mightiest in all things,
Deities of my faith,
I offer you this gift with reverence and honor and invite you to witness this rite.
P makes an offering and says: Gods and goddesses, accept my sacrifice.
Praise and offerings to the Patrons
P: Lugh, god of all things, living lighting, the god in the machine hear this prayer.   Brigid Ambue, goddess of the outsiders, initiator of the civilized hear this prayer.  Manannan god in the mists and under the seas hear this prayer.  Finn, god of the hunt, god of the hunted hear this prayer.  Brigid of the pen, goddess of inspiration hear this prayer.
O Gods,
In my deeds,
In my words,
In my wishes,
In my reason,
And in the fulfilling of my desires,
In my sleep,
In my dreams,
In my repose.
In my thoughts,
In my heart and soul always,
May your blessings,
And the promised inspiration and wisdom dwell,
    Oh! in my heart and soul always,
    May the blessings you bestow,
    And the mighty strength you deliver dwell.
P makes an offering and says: Gods of hearth, home and family. Accept this offering with my love and respect.  
General Praise Offerings to the Gods and Ungods
P: The Gods, Aos Sí  (eeth shee), and Ancestors have come here today and it is proper to offer them praise, love and loyalty.  Hail the déithe and an-déithe.
(Three rounds of praise offerings, which may include drink: Ancestors, Nature Spirits, and Gods.)
P: Gods, Aos Sí  (eeth shee), and Ancestors, accept these praises and sacrifices.
The Omen
Participant   Ritually washes their hands then forms the left hand into a tube and blows through the tube then says:
Gods over me, gods under me,
Gods before me, gods behind me,
I am on your path oh gods.
    You, my gods, are in my steps.
I am going within
To the doorstep of the sí
in the name of Finn
Stronger in sight then all.
The augury made by Finn to his men,
That Bride blew her palm,
Did you see the augury gods of art?–
    Said the gods of art,  they saw.
Message of truth without a message of falsehood
That I myself shall see
The semblance, joyous and mild
Of all that is hidden to me
Good spirits and gods of my people,
Give me the sight to see all I need,
With vision that shall never fail, before me,
    That shall never quench nor dim.
P then takes the omen, interprets it, and records it.
Receiving the Blessings of the Gods and Ungods
P raises the blessing plate/cup high and says:
Tuatha de Danaan (tooah-de-danyan), Aos Sí , (eeth she) and An Sinsear  (en shen-shoor), I have praised you  and made a sacrifice. A gift calls for a gift, and I pray to you and ask that you give me  your blessings.  Make sacred this and infuse it with your vitality, strength and inspiration.
Lo, the blessings of the Gods and Ungods are upon us.
P then eats/drinks the blessed food/drink
Thanking the Gods and Ungods and Closing the Mists
P: I have called upon the Gods and Ungods and they have answered! With joy in my heart I carry their magic into my life and work. Each time I offer to the powers they become stronger and more aware of my needs and worship. So as I prepare to depart let me give thanks to those who have aided me.
Tuatha de Danaan, we thank you for your presence and blessings.  Come or go as you will with  my love and loyalty.  Mol na déithe.    
Aos Sí, these are your lands and here you shall remain.  We thank you for attending and accepting my offerings of peace and respect.  Mol na Aos Sí                   
Mighty Dead, thank you for attending and accepting my gifts.  Pass back through the mists and return to the Otherworld.  Mol na sinsear.
Manannan mac Lir, thank you for your attendance and parting the mists.  I ask that you allow the mists to fall as my ancestors pass back into your realm.  Moladh agus buíochas a ghabháil le Oirbsen!  
Let the mists return and the veil be whole.
Patapsco and Susquehanna, these are your lands and here you shall remain.  I thank you for attending and accepting my offerings of peace and respect. Mol an bandia abhainn
Taking down the Sacred Grove
P: I came and honored the Gods, the Spirits and the Ancestors and now the Sacred Grove must be taken down.  I honor the Hearth Fire and restore it to flame.   I honor the Well of Segais and restore it to water.  I honor the bile and restore it to branch.  All is as it was and the Sacred Grove is dismantled  The ritual is ended. Biodh Se!    (bee-shay)