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The Mórrígan’s Children

The Mórrígan's Children Meche Snake Serpent

Does the Goddess Mórrígan have any children, and who are they, exactly?

This post started originally with an interesting discussion in our office, at Irish Pagan School / Eel & Otter Press HQ.

My partner, An Scéalaí Beag, believes that Brighid is not only the daughter of his boss, the Dagda, but also of my boss, the Mórrígan.

I disagree.

(There is no evidence for either position, it must be noted.)

Brighid is pretty definitively a daughter of the Dagda, but there’s nothing to say or indicate that her mother is the Mórrígan, besides the relationship between that pair, that I am aware of.

But he has plenty of kids with other people, so… it is purely a matter of speculation and opinion.

I have my reasons for what I believe, and he has his, so we’ve respectfully agreed to disagree.

No really. There was none of this…

Fighting over the Mórrígan's Children - but not
Image shows a side by side of the 2 lads from the American Chopper meme, shouting at each other.

More recently, I decided to finish my draft post on ‘The Mórrígan’s Children’, due to the question from community member Nora, as part of my November Q&A for the Mórrígan series…

“I’ve been watching your series on the Morrigan, and a question has been coming up for me—does the Morrigan herself have any children? I’ve read that Brigid is a daughter of the Dagda, but haven’t found any information on who Brigid’s mother is. And I also read on Samhain about the consummation of the Dagda and the Morrigan. I presume Brigid is not daughter of the Morrigan—at least I don’t get that sense. But still it raised the question for me as to whether or not there is a lineage descended from the Morrigan.”

It seemed to warrant a more involved citation-rich answer than I can really give on YouTube (you can find the rest of the Q&A videos on my Mórrígan Playlist Here though).

Does the Goddess Mórrígan have any Children, according to the lore?

The short answer is, Yes.

But it’s not quite that simple.

First, let’s give a brief mention to the daughter of the Badb (Badbh) – who in turn is referred to as the ‘daughter of Cailitín’ (a dead Druid).

This reference to the Badb having a daughter is a complicated meandering tale presented in a later version of the Oidheadh Con Culainn – ‘The death of Cú Chulainn’, and to my mind the daughter of Badb here seems to be a mortal witch/priest of the Badb, OR possible a Sidhe of the ‘Washer at the Ford’ type.

“Do you see, Little Hound,” asked Cathbad, “Badb’s daughter yonder, washing your spoils and armour? Mournfully, ever-sorrowfully she executes and tells of your fall, when she signifies your defeat before Medb’s great host and the sorcery of the children of Cailitín.”

[Van Hamel, 1933]

This is not to be mixed up with the Badb in her role AS ‘The Washer at the Ford’ – as seen here.

The whole confusion between the roles/function of the Mórrígan and the Sisters, and the actual people – or Sidhe entities – who embody those roles in Irish tradition and folklore, is definitely a story for another day.

We’ll also put aside, for now, the stories of Macha – who most definitely has children (twins, at least)… but is not the Mórrígan.

Méche, Son of the Mórrígan?

This is the most commonly known example of the Mórrígan having children, so we’ll start here.

Berba (Poem 13)
The Barrow, enduring its silence,
that flows through the folk of old Ailbe;
a labour it is to learn the cause whence is called
Barrow, flower of all famous names.
No motion in it made
the ashes of Mechi the strongly smitten:
the stream made sodden and silent past recovery
the fell filth of the old serpent.
Three turns the serpent made;
it sought out the soldier to consume him;
it would have wasted by its nature all the kine
of the indolent hosts of ancient Erin.
Therefore Diancecht slew it:
there was rude reason for clean destroying it,
for preventing it for ever from wasting
above every resort, from consuming utterly.
Known to me is its grave where he cast it,
a tomb without walls or roof-tree;
its evil ashes,–no ornament to the region
found silent burial in noble Barrow.
(The Metrical Dindshenchas)

No mention of the Mórrígan there, or of Meche (Mechi) being one of her children.

She is specifically mentioned in the Bodleian Dindshenchas version though:

“Berba — into it the three snakes which were in the heart of Méche, son of the Mórrígan, were cast, after he was killed by Mac Cecht in Mag Méchi.”

[ Stokes, 1892]

The origin story of the River Barrow (Berba) mentions Méche also in the Rennes Dindshenchas, and in Acallam na Senórach – ‘The Dialogue of the Ancients’.

Nowhere (that has survived) does it tell a story of Méche’s conception, or birth, or father, or any other relationship or interaction with the Mórrígan.

Daughter of Delbaeth

Ah, the oul incest addition. Sure it wouldn’t be a proper ancient tale without it, now would it?

In Lebor Gabála Érenn, we see the Mórrígan as a Daughter of Ernmas (her Mother, by the way, not Father as most folk first presume).

Her father is Delbaeth, who is also the father of some sons; including 3 boys named Brian, Iucharba, Iuchair.

This manuscript has many different versions though, called Redactions or Recensions, with different versions of who – exactly – the Daughters of Ernmas are.

And it’s not until Redaction 3 (Recension C) that we see those 3 boys as the Mórrígan’s children, by her own father.

“The Mórrígan, daughter of Delbaeth, was the mother of the other sons of Delbaeth, that is, Brian, Iucharba, and Iuchair…”.

Macalister, R. A. S., Lebor gabála Érenn: The book of the taking of Ireland, 5 vols, Irish Texts Society 34, 35, 39, 41, 44, Dublin: Irish Texts Society, 1932–1942.

Also in Lebor Gabála Érenn, the Mórrígan’s name is given as Anand – though she is also named as one of the Sisters – and Anand is given as the mother to 3 other sons: Glon, Gaim, and Coscar.

The Mórrígan’s Children in the Tuatha Dé Danann

We’ve mentioned the text Acallam na Senórach, and in it we see a lad who’s hosting Fionn in an Otherworldly mound talk about how his household defends themselves each year, from those of the Tuatha Dé Danann who come to dig up their Sidhe (referring to the mound itself, in this case).

Included in the host who came against them were:

“The children of the Mórrígan daughter of Ernmas, with her twenty-six female warriors and her twenty-six male warriors.”

[Stokes, 1900]

The Irish text says ‘Clann na Morrigna’ though, and while this is most often translated as ‘The Morrigan’s Children’, it technically means her family, but this phrasing was also used to indicate a warband.

The Mysterious Adair

(Huge thanks, as ever, to Morgan Daimler for helping me track down the source of this – go support their excellent work on Patreon!)

You’ll see multiple places online mentioning a daughter of the Dagda and the Mórrígan – Adair – as if they know what they’re on about… but I couldn’t for the life of me track down the source for this.

Until I went to the one person I’d seen mention it who definitely knows what they’re on about – Daimler.

They helpfully pointed me to the “index to persons” of the Cath Maige Tuired and provided a picture (thumb is Morgan’s own):

Gray, E. (1983) Cath Maige Tuired. Published by the Irish texts Society.

The reference reads: “The Morrigans daughter Adair (by the Dagda) is said to have been the wife of Eber in the glosses to the forty questions of Eochaid Úa Cérín, edited and translated by Thurneysen, ZCP 13 (1919), 133.”

Now, if anyone has access to a translated copy of the forty questions of Eochaid Úa Cérín, including the glosses… please comment below?!

Are all of those really the Mórrígan’s Children?

So, imagine me, and every other Mórrígan scholar I know, sort of shrugging at this point – if you want a definitive answer.

Yes, the lore says she has multiple children.

Are they children or descendants in the usual sense? No, not really.

Is it possible that she is metaphorically, or symbolically, their ‘mother’? Yes, that’s likely.

‘The Mórrígan’ in the lore is often used as a title, role, or attribute to indicate anything bad, demonic (to the minds of the writers), or scary.

None of these references may actually refer to direct line descendants of the Mórrígan at all, but rather to people or entities who are aligned with what the Mórrígan represented – either in the society at the time of the stories, or in the minds of the authors who later wrote them down.

Hopefully that clears things up… somewhat, at least?!

(If you have any questions, please join the mailing list below for your best chance of a direct response on the blog or on my YouTube… my Q&A list is HUGE now. Comments below are also welcome!)

The Mórrígan – A Month of Questions and Answers

The Mórrígan and Sushi

Funny story about the Mórrígan.

On Sunday 13th October, I was in Dublin presenting at Octocon – ​The National Irish Science Fiction Convention. 

(Details for 2020 are here, by the way – https://2019.octocon.com/2019/10/14/octocon-returns-in-2020/​)

It was a lovely day, filled with lovely people… and a small* amount of wine was consumed. By me. 

AFTER the event (and some more wine), we decided to go for dinner with some lovely friends. We decided on Sushi, because, my friends, I am all about the sushi. Just give me all of the sushi, all of the time. 

The Mórrígan and Eels

As we walked to dinner, the hunger came upon me, for a type of Sushi that has been made clear to me, by Herself (the Mórrígan), that I am not to have. Or at least, I am not to take lightly. But I love it the very best, of all the sushi. 

That is, Unagi.​

Yes, you guessed it. I am spiritually restricted from eating an Eel.

It’s not a ban, exactly. It’s not a ‘never ever’ geis, a taboo, a prohibition. But it is to be taken seriously. 

There’s been a few times where I’ve really wanted it, and the contractual price in return just… wasn’t worth it. 

Well. 

Wine-imbibing Lora decided that eel was on the menu, that night, and consequences be damned. 

No, I didn’t just go ahead and eat it and expect to pay the price – I was tipsy not brain damaged. I did what any reasonable person would do… I went into the restaurant bathroom and had a conversation with a Goddess. 

The upshot of all this was… 

I got my lovely unagi nagiri. 

The Mórrígan’s Price

I agreed to produce a YouTube Video or a blog post EVERY DAY in November, especially answering any Questions about working with Herself or the Sisters that our community would like to throw my way. 

So, if you have any Mórrígan questions, comment below and ask. 

I know some of you are laughing at me right now. I probably deserve that 🤷‍♀️

You can follow along on the Mórrigan Playlist at YouTube… Subscribe to my Channel here – https://www.youtube.com/user/loraobr​ – and hit the bell for notifications so you don’t miss any content updates.

Add this blog to your RSS feed service so you don’t miss any content here either!

And of course I’ll be emailing ye through the mailing list as we go. (Make sure you’re a member, sign up is below!)

Slán go fóill

Lora 💚

*I say a small amount… I’m very tall. Proportionally, the wine volume was small compared to my tall. My blood alcohol levels on the day may not have agreed with this analysis logic, but whatever.

The Badb in Bruiden Da Choca

Badb in Da Coca’s Hostel

Bruiden Da Choca, ‘Da Coca’s Hostel’, is known also as Togail Bruidne Da Choca(e) (‘The destruction of Da Coca’s Hostel’), and is one of the many Badb or Mórrígna stories often quoted or referred to, but rarely read or studied.

Let’s change that?

It is available online, though only in a translation by Whitley Stokes, unfortunately, who is not my favourite scholar by any means.

The Summary on CODECS reads:

After the death of Conchobar, the Ulaid debate who to give the kingship to, and decide on Conchobar’s son, Cormac Cond Longas, who is in exile in Connacht. They send envoys, and Ailill and Medb agree to allow Cormac to take up the kingship. He sets out with a retinue, but Craiphtine the harper, whose wife has slept with Cormac, causes Cormac to break his gessa on the journey. Cormac encounters the Badb in the form of an old woman washing a bloody chariot at the ford. A party of Connachta encounter Cormac’s party. They fight several battles, and heroes on both sides are killed. Cormac’s party spend the night at Da Coca’s hostel, which comes under siege by the Connachta, and Cormac is killed, along with nearly everybody on both sides.

https://www.vanhamel.nl/codecs/Bruiden_Da_Choca

The bit with the Badb is what we’ll be looking at here today, though the rest is also quite fascinating with regard to the Ulster Cycle as a whole, and Queen Medb of Connacht in particular.

Badb as the Washer at the Ford

This is the excerpt that is pictured above, and appears on Page 157 of the Revue Celtique text that can be found here:

“Thence they went to Druim Airthir, which is now called The Garman, on the brink of Athlone. Then they unyoke their chariots. As they were there they saw a red woman on the edge of the ford, washing her chariot and its cushions and its harness. When she lowered her hand, the bed of the river became red with gore and with blood. But when she raised her hand over the river’s edge, not a drop therein but was lifted on high; so that they went dryfoot over the bed of the river.”

I was curious as to where this place might be located, as I’m a bit of a freak for finding and visiting (and tour guiding at!) locations associated with the Mórrígan in Ireland… so I did a bit of digging. And found this:

Druim Airthir, where coursed the steeds, was its name, before it was called Druim Criaich.

The Metrical Dindshenchas – poem/story 13

This fits with Drumcree (Droim Cria), Gormanstown, Co. Westmeath. There are a number of lakes nearby, but as the text specifically mentions the Ford, I’m going to opt for somewhere along what is now called the River Deel as the likeliest location, with around the place that the road crosses over it as a likely fording point.

View it on a Map here

Anyway, on with the text, which all too commonly and very frustratingly, leaves out the verse and prophecy parts:

“Most horrible is what the woman does! says Cormac. Let one of you go and ask her what she is doing. Then someone goes and asked her what she did. And then, standing on one foot, and with one eye closed, she chanted to them, saying: « I wash the harness of a king who will perish » etc.

The messenger came to Cormac and told him the evil prophecy which the Badb had made for him. Apparently thy coming is a cause of great evil, says Cormac. Then Cormac goes to the edge of the ford to have speech with her, and asked her whose was the harness that she was a-washing. And then he uttered the lay: « O woman, what harness washest thou? » etc.

The Badb. « This is thine own harness, O Cormac, And the harness of thy men of trust, » etc. Evil are the omens that thou hast for us, says Cormac. Grimly thou chattest to us.”


Badb at Da Coca’s Hostel

The Badb at Da Coca’s Hostel

The Badb appears again further on, once they get to the Hostel.

“Dâ Choca entered the house, together with fifty apprentices, and his wife, even Luath, daughter of Lumm Lond. They make Cormac and his army welcome. Then they (all) take their seats in the house.

Now when they were there, they saw coming to them towards the Hostel a bigmouthed, swarthy, swift, sooty woman, and she lame and squinting with her left eye. She wore a mantle threadbare (?) and very dusky. Dark as the back of a stag-beetle was every joint of her from crown to ground. Her filleted grey hair fell back over her shoulder. She leant her shoulder against the doorpost, and began prophesying evil to the host, and uttering ill words, so that she said this:

« Sad will they be in the Hostel: bodies will be severed in bloods,
Trunks will be headless, above the clay of Dâ Choca’s Hostel. »

Then the Badb went from them, and…

This is reminiscent of her appearance in Togail Bruidne Da Derga, ‘The Destruction of Da Derga’s Hostel’, an earlier tale which has many similar elements. Be careful not to mix them up, though a lot more scholarly work has been done on Da Derga than Da Choca.

In his footnotes, Stokes says:

“Chanting spells, standing on one foot and with one eye shut, is a common incident in Irish magic. So Lugh sings round the Irish army to ensure their success, Rev. Celt., XII, 98. So in the Bruden Dà Derga, LU. 86″32, Cailb chants her baleful prophecy… ‘(standing) on one foot and (using only) one hand and (breathing only) one breath’. Compare also the Dinnsenchas of Loch da Caech, Rev. Celt., XV, 432, where Cicul’s three hundred men come, each using only one foot, one hand and one eye.”

Revue Celtique (1870)

Hopefully now, this has given you a clearer picture around the appearances of the Badb in the tale of Da Coca’s Hostel, and an exciting new physical location associated with the Mórrígan for us to visit.

Watch for that in the Patreon, where we do monthly Site Visits to sacred places in Ireland, and you get to come along!

Join Lora’s Patreon Here.

Enroll in our Intro to the Mórrígan Course Here.


Is the Mórrígan Recruiting?

Mórrígan's Army

As part of our annual 6 month Intensive Programme, I answer questions from students who want to know more about the Irish Goddess Mórrígan, with whom I have had a solid working relationship for about 15 years now… and the last 13 of them as Her priest.

8 of those years were spent in daily service (and professional employment), managing Her primary sacred site at Rathcroghan, Co. Roscommon, and guiding visitors in (and safely back out) of the cave known as ‘her fit abode’; Uaimh na gCait, Oweynagat – the Cave of the Cats.

I’m going to occasionally share some of those answers through this blog. [Find them tagged with ‘Morrigan’, or ‘Class Questions’]

Iníon Preacháin asked: “Why do you feel She is showing such an interest in “recruiting” devotees (for lack of better terms) at this time?”

 

Okay, well, the short answer to that is: look around. The world needs Mórrígan devotees, or people who are doing the work for humanity and for communities.

The longer answer is, that it isn’t just at this time. She has been doing this for a long time, and she’s been preparing for a long time, and again, that’s my experience of it, but it also plays out in the lore.

Everybody talks about the Mórrígan as a battle goddess, and she absolutely is involved in battles because battles shape history and battles shape communities and wars are fought, the outcome of which is part of a much bigger picture, and it’s the bigger picture stuff that the Mórrígan is in charge of. In my experience.

And I think, though that is my experience, the lore plays that out, and her role as a prophet or goddess of prophecy is very much an integral part of that, but also her… I was gonna say ‘meddling,’ meddling is the wrong word, but her involvement in seemingly small things and small stories which end up playing a very big role in battles to come or in the outcome of certain battles or wars that are being fought, and changes.

She is a goddess of change.

At this time, we need somebody who knows what’s going on, absolutely, and she needs people on the ground doing the work that – y’know, she can lead the horse to water, but she can’t directly interfere with… I mean, she does directly interfere with people, with individuals, but she can’t shape things on a bigger scale herself. She has to do it through individuals. And I think that’s where the recruitment drive is coming from, but actually the recruitment drive has been going on for a long time. I think that it has become global, now, but this is not new.

This poem, it was one of my first calls from her. (Click to Read Poem)

It was written at Bealtaine of 2004. It’s from the Irish Witchcraft book, which was my first book, but actually she had been calling for a long time before that. I was tattooed with crows, for example, before this poem was written or that book was written. She’s been calling since, I would say, since the turn of the millennium. Since about 2000, there has been a very specific gathering of the forces in Ireland, on the ground in Ireland, around her sites, and the work that she has had me doing here has been to disseminate real information and education because that wasn’t happening back then. At all.

All through the 90s, there was a lot of shite about Irish traditions and Irish culture specifically, and very little that was real. Everybody was shit-scared of her, but really very little about her and certainly nothing of value about her was available to the general public – there wasn’t even the interest and the understanding that the source lore and the literature we have is so important to us now as modern pagans working with her. I mean, that just wasn’t there in the 90s.

Your average pagan now is, believe it or not, much better read and much more versed in the lore than your average pagan was back then. Just from the sheer availability, I think of it, with the coming of the Internet and the raised standards in publishing – and yes, they are raised, believe it or not again, you might not appreciate just how bad things used to be. There was a huge gap between academic research and the access that people could have to academia. Scholarship was very much far removed from the standard pagan community, except in small pockets and some individuals. And that was the teachers, never mind students.

So the work that she’s had me doing since she got her hooks in me is to try and bring some of that to the wider communities, and to teach people the importance of it. Now I’m not academic, I mean, I’ve studied psychology, but that was me going back as a mature student. The only other college learning I have is in art college, so that’s fuck-all useful to anybody, unless you’re artistic, which I am, or was at least, but…yes, so, I’m not an academic, but one of the things that she had me do was get my head around the literature and try and find ways to translate it. I don’t mean translate it from Old Irish – thankfully that work is being done but that is not my work, thank the gods, I’ve never had to learn Old Irish. Morgan Daimler is doing excellent work in that, poor Morgan, we’ll have her worked to death before she has the entire Ulster Cycle translated by the time I’m finished with her. And Isolde Carmody, who is one half of the Story Archaeology team, who you will hear lots and lots and lots about from me, has been doing sterling translation work too.

None of that work was being done at the time though, and the recruitment that we’re seeing now is just a step above that. It’s just where that has reached a kind of a critical mass where it’s spilling over into the wider world and really my feeling is that she was consolidating her base ground for the last decade and in the last five or so years things have kind of stepped up and moved on from that.

As ever, I’m wary of projecting my own stuff because that above has been very much my experience, but then as I started to travel away from my beloved isle and get out and about in the world, rather than everybody coming to me at the Cave and through Rathcroghan Heritage Centre – which is lovely and I much prefer, I have to say, I hate leaving Ireland, moan moan whine whine… Since I’ve started getting out and about in the world, I have noticed there is a mirroring of many people’s experience in that it’s not just my experience, it’s that now is the time.

There’s been a couple of organizations started up in recent years. The Coru Priesthood, for example, and I know some of our course members have started priesthoods in Texas and Connecticut, and eventually I will have to start one here in Ireland. I don’t want to be doing any of this work, to be honest. If I could get away with doing none of this work I would be totally getting away with that and living a much easier life, but my next project is going to be is a priesthood here in Ireland and I’m not sure what that’s going to look like, yet, but before of that I have a serious initiation I have to do, which again, I’ve been putting off because it’s scary.

A lot of that is going on here, and it is very much mirrored out in the world, and I think that the answer to it, to the question ‘why do I feel that there’s such an interest’, is because she’s so concerned with the bigger picture, and the bigger picture is fucked right now. Absolutely fucked.

Anybody in class (or reading this blog) who is not aware of just how fucked the bigger picture is on so many different levels – if you’re going to be on my Facebook, so you’ll find out very quickly if you’re not aware already… and awareness is the first key. It’s through educating ourselves that we understand the work that needs to be done on a big scale, but also on our doorstep and on ourselves.

Part of taking this course, I hope, is doing that work on yourself so that you’re ready then to do whatever work is needed of you out in the world.

 

[Author’s Note: this class was recorded pre Brexit, and pre Trump. And before Ireland had begun to step up and lead the free world with such fantastic examples of social justice and people power as the Marriage Equality Referendum, the Transgender Identity Bill, and our Referendum to Repeal the 8th Amendment. FYI.]

 


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The Mórrígan and Her Sisters

Red Haired Woman in a Crowd

As part of our annual 6 month Intensive Programme, I answer questions from students who want to know more about our Irish Goddess The Mórrígan, with whom I have had a solid working relationship for about 15 years now… and the last 13 of them as Her priest.

8 of those years were spent in daily service (and professional employment), managing Her primary sacred site at Rathcroghan, Co. Roscommon, and guiding visitors in (and safely back out) of the cave known as ‘her fit abode’; Uaimh na gCait, Oweynagat – the Cave of the Cats.

I’m going to occasionally share some of those answers through this blog. [Find them tagged with ‘Morrigan’, or ‘Class Questions’]

Iníon Preacháin asked: “Of Badb, Macha, Anu/Anand, Nemain, Fea, and some list Danu as well… do you feel they are all aspects of the Morrigna?”

Okay, so, ‘the Morrigna’ represents the plural, so yes, they are all aspects of Na Morrigna, as in the Great Queens – that’s what Morrigna written like that means.  I always make a distinction between na Morrigna, as in the plural, or the Mórrígan, ‘an Morrighan,’ the Great Queen, so that would be my feeling on it.

Like I said — in a previous blog post, see it here — aspects is not a term that I would use specifically.  I would see them as sisters, and some more closely related than others. In my experience.

Macha is, I feel, is the closest to her, and I have an interest and kind of perspective, I suppose, in Mórrígan and Medb, that’s — Queen Medb of Connacht —, and working with both of those very, very powerful figures at Rathcroghan for so many years. They very much work together in my experience and both of them feed into the sovereignty of Connacht, of the western province, in Ireland.

Macha is the sovereignty of, or represents the sovereignty of, the Ulster province in the north of Ireland, and Connacht and Ulster have a somewhat troubled relationship in the mythology. I mean, anybody who’s read the — Tain Bó Cúailnge —, “The Cattle Raid of Cooley,” will be aware, Ulster and Connacht have been enemies for a very long time.  So there’s kind of a lot going on there, and of all of those sisters Macha, to me, has alwas been the most, kind of fully formed and distinct from the Morrígan.  

Nemain, I think, is an ancestor, and I think that all of those deities that are there… and again, we will look at this in more detail over the course, but all of those deities, in a sense they may be aspects in the literal understanding of that word. BUT, they are all beings and deities in their own right as well.  So them being aspects of the Great Queen, I think that kind of feeds together and weaves together, but I think they’re working on different levels, if that makes sense.

So you’ve got this kind of top tier of being able to interact with all of those beings individually. You go down a little bit deeper into the root system and they start to blend a little bit closer together and you don’t get those kind of distinctive, individual personalities.  You go down deeper and they’re all kind of part of that same root, and then you go deeper again and you’re still in the ‘Irish zone’ at that level… but then the level below that would be the universal archetypal level, the level of the collective unconscious common to all humanity, that kind of ‘dark goddess’ level.

All of the names which we connect to the Mórrígan, under the banner of ‘Great Queen’, are connected at a deep level so, but we can (and do) also interact with them individually in the day to day. I definitely wouldn’t be a fan of – or allowed to, I’d get my arse kicked – lump them all together or just swap out one for another.

Yeah, don’t try that one at home kids.


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Faces of the Mórrígan – a Perception of Deity

Faces of the Mórrígan

As part of our annual 6 month Intensive Programme, I answer questions from students who want to know more about the Irish Goddess Mórrígan, with whom I have had a solid working relationship for about 15 years now… and the last 13 of them as Her priest.

8 of those years were spent in daily service (and professional employment), managing Her primary sacred site at Rathcroghan, Co. Roscommon, and guiding visitors in (and safely back out) of the cave known as ‘her fit abode’; Uaimh na gCait, Oweynagat – the Cave of the Cats.

I’m going to occasionally share some of those answers through this blog. [Find them tagged with ‘Morrigan’, or ‘Class Questions’]

Marjorie asked: “We all experience our gods differently, to some degree. Some of us experience Her as Many and some of us as One with multiple faces. Do you think one is more accurate than the other or, more importantly, is either perception more respectful than the other? To what extent do you think it matters?”

That’s a really good question, and we will go into some of this in the coursework that’s to follow, but my view is that… I personally deal with the Mórrígan, and the Mórrígan for me is a very distinct entity. I mean distinct as in distinct from Macha or Nemhain or Badbh, and those beings and goddesses seem more like sisters than a part of Her. To me.

Now, I completely agree, we all do experience our gods differently, and I also feel that the gods themselves can do whatever the fuck they like and appear however they like. I think that there is a certain amount of (human relational) shaping that has gone into the Mórrígan. So there is a particular form – or rather formlessness – that she takes with that specific guise that has been interacted with by humans.

My theory on gods is that, well…okay, so to go back a bit: I studied psychology in some depth and particularly Jungian psychology as every feckin’ amateur psychologist pagan has done. The reason for that is because it makes a lot of sense and it makes a lot of sense for our spirituality and Jung had a very kind of tuned-in attitude, certainly for his time, and a lot of the stuff that he was conceptualizing has become common parlance. So we often don’t even recognize how much of a contribution Jung has made to psychology and the study of the human mind and the human spirit as well, I think.

I work a lot with archetypes, and I was called a blasphemer for dealing with archetypal god energies on a panel last year. I was very, very bothered (furious actually) by this at the time, but I really didn’t understand that the American culture that the accusation was coming from had a very different understanding of archetypes than I would’ve had.

To me, an archetype is huge, and it’s complex, and obviously I’m not going to be able to just settle it down in just a few sentences. The crux of it is that there are roots and essential sources that I feel are part of the collective unconscious, as in the unconsciousness that is common to all humanity, and those sources are the archetypes, to a certain extent. Each deity stems in some way from an archetypal form, but it’s like they’re all from the same root, maybe, but when they grow in different cultures with different food sources and different light sources and different energy that’s fed to them and different care and cultivation, they grow into very different deities.

Each of those deities are plants, to use that analogy. Each of those plants or trees or whatever grows from the roots is different from each other, but when you trace them right down to the bottom of those roots, you get to the same source. So that’s a very simplified version of how I have always understood ‘deity.’

I think a good example of this the Mórrígan. Na Mórrigna – that is, all of the Mórrígans – but when you take the Mórrígan Herself and you look at Her as a ‘dark deity’ – again, for want of a better description – and you put that in the context of, say, other ‘dark’ deities like Cerridwen or Kali or Hekate, and, y’know, all of those goddesses I would say stem from the same kind of ‘dark goddess’ root or archetype or source, but they have obviously developed very, very differently in very different cultures, and they’ve all ended up being female. Make of that what you will.

Re gender and form… My experience of the Mórrígan is that she’s kind of nominally female. Her form is formlessness, as I’ve said, and she can take any form and does take any form. I think I coined the phrase ‘gender irrelevant’ in relation to Her – she can and does appear in any of them.

The general physical form that she appears to have in modern culture has become black hair, but actually the only description of her apart from her shapeshifting, the only real description of her – showing her essence, I believe – that we have in the lore is as a warrior woman who is carrying two spears and has red hair and red eyebrows and is wearing a red cloak and has a very strange horse, and kind of a chariot that she’s standing on. (See the Táin Bó Regamna video on YouTube.) That’s her base aspect, as far as I can tell.

But generally she just appears, if she appears to me at all, she appears kind of hooded, and like I said, formless, generally human-shaped unless she’s as a crow. But anyway, sorry, I’m wandering off a little bit. We will examine this in more detail through the course and through the content (and check the — Available Classes — for individual class downloads!).

So, I experience her as one being or entity specifically, with or without a face, and I have always interacted with her as the Great Queen. I don’t feel that that’s specifically more accurate than any other interaction or relationship with her, as long as that’s based on a relationship. I feel that if somebody has put the same amount or similar amount of time and effort into building a relationship with that deity as I have, and their perception is different than my perception, then I’m not going to say that mine is right or more accurate and theirs is wrong. I think, ultimately the gods, and our perception of them is often going to be different because we’re all different, and I don’t think that they have a genuine kind of physical, corporeal form in this world anyway. We are experiencing them through the collective unconscious, through ourselves and our connection to our own subconscious and our own unconscious with the collective unconscious. I know I’m kind of throwing a lot – I’m trying to encapsulate, like, literally years’ worth of theory on my part into a couple of minutes.

“Is either perception more respectful than the other?”

I feel that it’s disrespectful to swap her out, if that makes sense. So if you’re going to be dealing with the Mórrígan, and we will through the course – when we’re talking about the Mórrígan, I’m not talking about Macha, I’m not talking about Badbh, I’m not talking about Nemhain. I’m talking about the Morrígan, the Great Queen – and like I said, YMMV on that, and that’s fine, but when I say ‘the Mórrígan,’ that’s who I mean.

What I don’t think is okay is swapping out the Mórrígan, say in the lore, or in how we’re dealing with her or how we’re working with her, and just slotting in any of them into whatever kind of floats your boat at the time. I think that if she’s dealing with you, you’ll know whether it’s the Great Queen or whether it’s Macha or Badbh or Nemhain or Fea or Anu. Nemhain is a different thing, and Badbh is a different thing again, and Macha is definitely her own thing. But again, that’s my perception.

“To what extent do you think it matters?”

I’ve probably covered that? Build your relationship and you’ll see how much it matters because if you disrespect her… [laughter]

Sorry, that’s probably not very helpful, but that has been my experience.


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The Curse of Macha

Macha pregnant-beach-sunset-mother

Sometimes a Goddess fancies a change.

Immortality can get awful boring after a time.

So it was with the Goddess Macha. She decided she wanted a home, friends of her own, a family… and that’s how she ended up on the doorstep of a wealthy merchant in the mountains of Mourne.

She knocked, asked to speak to him in person, and when he arrived down to greet her she made her proposal. She would bring wealth, prosperity, and abundance to his household (being a Goddess definitely has its perks), but in return she wanted a quiet life – to live out her days undisturbed, as a mortal. So he had to promise her privacy, and secrecy, and respect, and the love would come later, she was sure. And so he did.

She turned thrice sun-ways on his step to seal the deal, and stepped into his life as a mortal wife.

The years trundled on and his household prospered, as she had promised it would. She brought abundance and wealth to his life, as she had promised she would.

Love even bloomed, and she became pregnant, as is wont to happen at times, when a man and a woman are in love and doing the things that people in love might do.

The merchant rose in status, and he began to receive invitations for them both to attend all the feasts, and all the fairs – invitations which she always declined, but he attended. Unfortunately, his appetites grew right along with his status, and he began to feast and fair too much, eating and drinking until the wee small hours, and sometimes not even bothering to go home between events.

Macha didn’t mind too much; she kept herself busy, and was delighted when the physician told her she was carrying not one baby, but two – twins!

One month, near the end of her pregnancy, her husband was off again at one of his fairs. This was a big one: the Samhain festival at the court of the King. The merchant paid his tributes and tithes, ate his fill (and more) in the camp kitchens, and contented himself with wandering around the fair grounds, chatting to people he knew, looking through stalls and market tents, watching the competitive events, gaming for profit or loss… and of course drinking. Lots of drinking.

He sat eventually, content to watch the horse racing, and soon there was a cackling crowd, placing wagers on which would win. After a heavy loss, perhaps to salvage some part of pride perceived lost, the wine-soaked sot began to boast that as fast as those horses were, his own wife could out-run any one of them. Even the horses of the King himself, which were known to be the best of the best.

Now, it didn’t take long for this boast to reach the ears of the King himself: for his horses represented his rightful rule, and any slight on them was a slight on his very kingship. He insisted the woman be fetched, and made to race against the best horse of his stable.

Warriors went out, Macha was made travel, and told she would race the next day (as it was a three day festival). She bawled and cursed her husband – and his drunken, pounding, head – all through the night, but it was no use.

She was stood in front of king and crowd first thing in the morning, with the horse lined up next to her. She sweated and swore, for the pressure was doing strange things to her heavily pregnant body, and it looked like mother and babies were in serious distress, to anyone with eyes to see.

The king held firm, and she was made to race – but before she did, she cursed every single man of Ulster, to nine generations on, with a spell that gave each and every one of them the pains of labour and childbirth, to strike them whenever Ulster was under attack.

Macha raced that day, and indeed she won, but the exertion brought on the birth and she died there at the finish. Screaming her curse to the last breath.

This is why Ulster men were in bed each time their province needed them; but sure, they are all stories for another day.


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What Do I Put on a Mórrígan Altar?

So, as part of our 6 month Intensive Programme, I answer questions from students who want to know more about the Irish Goddess Mórrígan, with whom I have had a solid working relationship for about 15 years now… and the last 13 of them as Her priest.

8 of those years were spent in daily service (and professional employment), managing Her primary sacred site at Rathcroghan, Co. Roscommon, and guiding visitors in (and safely back out) of the cave known as ‘her fit abode’; Uaimh na gCait, Oweynagat – the Cave of the Cats.

I’m going to occasionally share some of those answers through this blog.

[Find them tagged with ‘Morrigan’, or ‘Class Questions’]

Bec Dunn asked: “I want to set up an altar whilst I do this work to connect with Her, are there things to include or definitely not put on?”

Altars are so personal. The short answer is, you can put whatever you want on there.

Me, personally, I always have a real flame on it. That’s not tied to any lore of Hers or anything, it’s just…I don’t know whether that’s a cultural thing for me, or a magical thing, but…I don’t know. It kind of feels like She gets a bit cold sometimes and I like to have a little flame for Her.

It also kind of reminds Her that we’re human and this is what humans do and it’s not necessarily Her nature to want fire or to want a flame, but it is ours. I think that’s always kind of served me well. So, there’s always candles, and when I want to definitely ‘check in with her, the candles are lit and it brings a very clear focus.

And, y’know, obviously, I pick up crow feathers everywhere I go, so there’s lot of different crow feathers from different sites. I’m big on stones and bits of dirt and all the rest of it too, so that’s all good, that’s all on my altar.

I would advise not putting sexualized, male-gaze statues of the Mórrígan on your altar, but again, that’s down to personal taste. Just in case you’re not aware, there has been a lot of backlash (and rightly so) in Facebook Mórrígan groups over deity representation and misogyny,  and particularly representations of the Morrígan for the male gaze, basically where she is holding a sword without the arm strength to do so, and she looks like she’s ready to drop it on her foot. All those kinds of things.

Personally, a lot of the statuary and artwork that’s commercially available at the moment is… well, it really doesn’t do it for me, to be honest.

Image-wise, for the altar then – I’ve always been drawn to images of crows, particularly, and that seems to me to be a good kind of catch-all, particularly if you’re starting out… you can’t really go wrong with those.

There’s some really, really gorgeous ones out there and it’s not going to piss anybody off. I don’t think it’s healthy for us to necessarily put our own interpretations of her, on her. She’s very much a shapeshifter, and her form is formless.

A crow is symbolic of her. A raven, if that’s your thing, but crows specifically are connected to her here in Ireland, rather than ravens. There is one raven reference in the lore, as far as I’m aware, but generally it’s crows. If there’s a choice between a raven and a crow, I would definitely go for the crow.

(thanks to Marjorie for the transcription service from class, much appreciated!)


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Daily Practice as a Morrigan Priestess

Person in Trees

So, as part of our 6 month Intensive Programme, I answer questions from students who want to know more about the Irish Goddess Mórrígan, with whom I have had a solid working relationship for about 15 years now… and the last 13 of them as Her priest.

8 of those years were spent in daily service (and professional employment), managing Her primary sacred site at Rathcroghan, Co. Roscommon, and guiding visitors in (and safely back out) of the cave known as ‘her fit abode’; Uaimh na gCait, Oweynagat – the Cave of the Cats.

I’m going to occasionally share some of those answers through this blog.

[Find them tagged with ‘Morrigan’, or ‘Class Questions’]

Shannon Duerden Thompson asked: “I’m wondering about what daily practices you’ve found to be the most valuable?”

Listening, to be perfectly honest.

My relationship with Herself is very much about…well, that – the relationship – and building that relationship to a point where there is, I feel, a pretty free flow of communication between us.

How that looks changes, y’know, I’m going to talk a lot about personal gnosis, and you’ll also hear me talk about imbas, which is a knowledge, basically, that I would receive directly from Her.

The daily practices that I found most valuable have been to take some time every single day to be quiet, and to listen, and to be aware of Her and Her presence in my life, and to take instruction from Her directly. Thankfully that (direct instruction) doesn’t happen every day, and when it does happen it’s usually a kick – and it’s not always through the daily practices, it’s often kind of a bolt from the blue.

Or, a kick up the hole. That happens a lot.

So the daily practice I feel keeps me in tune with Her. I do try and sit on some grass – now you may or may not have grass where you are, but you probably have some form of a tree, or something similar. I would suggest finding a spot that feels like Her to you.

There’s a simple technique that I’ve developed to Journey in the Irish Otherworld, and that’s often a part of my daily practice.

And as I’ve moved around, particular since I’ve moved away from Roscommon where I lived and worked for fifteen years, dealing with Her on a daily basis, I’ve had to find new ways and new places to connect to Her.

I have found one here that’s local to me (I’m down the south of Ireland in Munster now), but it is about exploring your local area and finding somewhere that feels like Her to you. That might change over time, and that might be different even on a daily or a weekly basis, or it might change and evolve as you get to know Her a bit better and start to hear Her more clearly.

I say ‘hear’ as in not necessarily physically hearing Her, just an awareness of Her. Making time and making space for Her to communicate… and even if she doesn’t communicate back every single day, I’m there. I show up.

A huge part of all this Irish Pagan stuff – and something that you’ll hear me say many, many times, over and over, until you’re fucking sick of the sound of it – is that you need to show up and you need to do the work.

Part of that is with the daily practice of just taking some time. And by some time I mean – it could be anything from ten minutes to an hour.  Generally it’s in the morning time, for me, before the house wakes up. I have three kids so obviously over the last twenty years of doing this (Pagan, generally) work I have had times when things are quite chaotic in the household.

Everybody is busy – shut up now with them excuses. There’s always something you can do. I’m just gonna be perfectly blunt here, and overshare with the world – there was a time when my children were small, that my daily practice was I would literally have to make sure the kids were safe and entertained, and then lock the bathroom door for five or ten minutes so nobody in the house could get in, to take some time on the toilet. That was my quiet connection time and my sanity – though it wasn’t always uninterrupted even at that!

But anyway, the point is that you can find some regular space in your day, even with mad work commitments, family responsibilities, a small baby… even with crazy stuff going on around you, you can find five minutes, ten minutes, every single day to make space for Her and to show up for Her, and to see if She does have any work that She needs you to do.

And sometimes you just showing up….I mean, obviously this can feed into daily meditation practice and all other kinds of good stuff that we know is necessary for our mental health, but usually put on the bottom of our priority list.

Are there other, more exciting and dramatic things that I do as a Priestess of the Mórrígan, as part of my daily practice? Sure there are! But if you’re looking to build a relationship with this Irish Goddess, start here, and prove yourself to Her this way first.

Taking that quiet time to connect is doing the work, it’s as simple and as complicated as that. It’s part of any warrior training, and it’s part of priesthood training as well, so sometimes that’s the first (and even the only) work that She needs you to do today.

And that’s okay.

(thanks to Marjorie for the transcription service from class, much appreciated!)


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Poem for the Morrigan

Lora Light

The Mórrígan

She Stands
Silent, hooded, darkened countenance
shifting, muted, inescapably There.

Her Face
Unknowable, terrible, hidden
She is Everything and Nothing.

Two Spears
Weapons of truth, Imperative
Thrusting knowledge and awareness

Slaying
All that we must leave behind
Forcing
All that we must discover

Darkness and Strength
Power and Insight
Fear and Finding

She Stands
Connected, terrified, thrilled
Facing the Great Queen

Back into her own,
coming home.

Lora O’Brien, Roscommon, Bealtaine 2004.


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