Pagan Holidays (Holy Days) worldwide are coming back to a more general use and understanding, with folk often asking questions about whether Christmas is a Pagan Holiday (it is, sort of), and observing the 8-fold Wheel of the Year.
The current Neo Pagan calendar (and its primarily Wiccan holidays) is ostensibly based off the ‘Celtic Wheel of the Year’, as the early creators and authors of our modern traditions were very fond of their romantic notions of Celtic culture, and very sure that it was ok to just… take what they wanted, and change or use it however they wanted.
*cough* Coilíní *cough*
The problem with this (one of the problems) is that we now have a sort of tangled, much mangled, view of the original pre-christian Irish Pagan festivals, that even many Irish Pagans adhere to.
In this post, I’d like to break this down a bit, and clarify some of the basics, so that we can (hopefully), start fresh. With a somewhat cleaner slate for Irish Pagan practice. Le do thoil.
To begin with, the ‘traditional’ eight Pagan Holidays, are actually 2 sets of four. So the wheel of the year is maybe 2 wheels, rotating side by side.
This can be a little confusing if you’re not used to considering things this way, but I do remember being quite frustrated back in my baby Pagan days by how the festivals seemed to just be copies of each other. Like, within the Wiccan traditions, there’s not a huge difference between how you’re celebrating the Summer Solstice (Litha) and Beltane, for example.
In my native practice, I break the focus, themes or concerns out as follows:
The Pagan Calendar names I use are in modern Irish, and the associated Gaeilge video is also my schoolgirl modern Irish pronunciation, to be clear.
Irish is a living language, and while I’m the first one to honour the Primitive Irish and Old Irish source material, they are different languages. We have modern Irish terminology for every single Pagan Holiday name, and a wealth of associated folklore and traditions within our living memory in Irish communities. So let’s use that.
Admittedly now, some of the folklore has gotten crossed over and shifted around with the Christian influences, eg. Summer Solstice bonfires now happen on St. John’s Eve, on the 23rd June, and the animal sacrifice tradition has moved from Samhain to St. Martin’s Day, on the 11th November. But that’s ok too.
At least the traditions still exist, and have grown and moved with the communities as we did.
Focus on Community, Hearth & Home, the Otherworld (an Saol Eile).
When people first walked this land, there were 2 seasons: summer and winter. They signified the change and move between camping grounds, as theirs was a Hunter/Gatherer lifestyle.
These times of moving and changing were dangerous and uncertain, and this still holds true in the primary Irish Pagan holidays of Bealtaine, and Samhain, which remain times of great change and uncertainty.
When the people settled, and began to farm the land, the seasons of Growth and Harvest were marked, with Imbolg and Lúnasa, and so began the 4 Fire Festivals.
[Download this Chart as a PDF Below]
Personally, I use the name Imbolg for this festival. That’s from the Irish i mBolg, meaning ‘in the belly’, for the pregnancy aspects (animals as well as humans, because if we get pregnant at Bealtaine we give birth around now). Imbolc is commonly used too though, and may have associations with washing or a ‘spring clean’ after winter, from Folc, meaning ‘bathe or wash’. I’m honestly not sure which language the term Oimelc comes from, though it’s been given to mean ‘ewe’s milk’. That would be Bainne na Caoirigh in modern Irish though, which doesn’t have quite the same ring to it.
We have this clearly in old Irish as Belltaine (with various other spellings, the manuscripts weren’t always precise or standardised), meaning the month of May, or even ‘the month of the beacon-fire) according to the eDIL. It may have associations with an Old Celtic God Boleros, ‘the flashing one’ (Ó hÓgáin) or Balar/Balor in Ireland, he of the single, blazing destructive eye (often thought to be symbolic of the sun), and form the word Bealtaine from Balor’s Fire (tine).
There are multiple spellings out there, and I know some of them are based on the Gaelic language of Scotland, which I don’t speak. But as we still use the word Bealtaine in modern Irish for the month of May, and again – this is a living language, and it’d be great not to have to deal with bastardised or anglicised versions of it anymore please and thank you – let’s go with that eh?!
Irish Language Resource – https://www.teanglann.ie/en/fgb/Bealtaine
You’ll often see this written as Lughnasadh, and indeed, I’ve done so myself. As above though, I prefer the modern Irish spelling, and in Gaeilge, Lúnasa is the word for the month of August. I mean, I wasn’t joking about these Pagan holidays still being a part of our culture.
You’ll see references too, to Lammas, which we don’t have in modern Irish. My basic exploration of Old Irish suggests it MIGHT be a version of a ‘fine, handsome or excellent hand’ (from n. Lám and adj. Mass?)… but be warned, that is a very rudimentary look at a compound word! I definitely don’t use it as a Pagan Holiday name anyway.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Lúnasa
It’s not pronounced Sam-Hane. Never. I don’t care what your esteemed Elders passed down to you not-so-very-long-ago (in the grand scheme of things).
This is a LIVING LANGUAGE. Respect it, and the people who still speak it every day. Stop that Sam-Hane shit immediately.
It probably comes from the Old Irish samfuin, meaning ‘death of Summer’: eDIL. Samhain in modern Irish is the word for the month of November.
So yes, we know how to pronounce it properly. (Are you getting a sense for how many times I’ve had U.S. Pagans correct my pronunciation? Like, I’m not sure how to even communicate how infuriating that is, especially when it happens consistently!)
Irish Language Resource – https://www.teanglann.ie/en/fgb/Samhain
Focus on Community, Land & Sovereignty, this World (an Saol Sin – or Seo).
We know these times were important to our ancestors due, at least, to the sacred sites they constructed and used to observe and celebrate them. Massive monuments all over the island still attest to the power and value that was placed upon aligning ourselves, our communities, and our leadership, with these turning times of the Pagan year.
Please note: the common names Ostara, Litha, Mabon, and Yule, are at best culturally appropriated and co-opted into Neo Paganism, and at worst, carry entirely fabricated pseudo histories. I’m looking at you, Mabon.
They have NO place in native Irish paganism.
The Irish names below are simply the names of our seasons, as Gaeilge, and have always suited my personal practice around the Irish Pagan Holidays best.
[Download this Chart as a PDF Below]
The balance of day and night.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Earrach
Mid Summer, the longest day.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Samhradh
The balance of night and day.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Fómhar
Mid Winter, the longest night.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Geimhreadh
If you’d like more detail on any of the Irish Pagan Holidays, comment below and let me know. There’s already extensive sections in my books (see Publications – coming soon), but I can try and get some more blog posts and YouTube videos together for them if there’s an interest, and maybe even a wee course through our Irish Pagan School.
Let me know which of the Pagan holidays you want to see more on?!
Some of the most common questions on Irish Pagan Beliefs I see, revolve around the Pagan Altar. What is it? How do you make one? What direction should a Pagan Altar face?!
I figure it might be useful to show you what I do, as a starting point. (Spoiler alert, there’s no pentagrams! The post image was a RUSE!) So, here’s mine, currently, and my answers to a few of those questions besides.
Back, left to right:
Front, left to right:
Not pictured, see the video for… Offerings glass, painted and gifted by my Witch Sister, Rhiannon, who died a long time ago and is still missed every day, and remembered every time I see it. 💔 Also, Blackthorn branches and Crow feathers collected during my Monthly Site Visits, which are in containers up above, on either side of my Pagan Altar.
As you can see, this isn’t too difficult.
I found the chest in a second hand shop for about 20 quid, and the drawers make handy storage for candles, lighters, and other assorted shite.
Fire is vital when practicising Irish Pagansim, in my opinion, as the hearth and home fires are SO much a part of our culture (and for many other reasons which are beyond the scope of this post… ask me in the comments if you’ve any questions!). So, be sure to have some sort of live flame on there whenever possible.
Connection to place is very important too, so have something that represents the place/s that are important in your practice.
Representation of deity is good – seriously though, don’t get caught up on finding the ‘perfect’ statue or painting. It probably doesn’t exist, to be honest. The gods are essentially formless, and anything after that is us trying to visualise them so that we can build relationship. Stick to the basics as you begin, and see what develops over time.
Ritual tools are optional, depending on your tradition and practice. I have 2 really large carved walking staffs, one bog oak and one yew, that obviously don’t fit on my Pagan altar. I have an athame with a carved Blackthorn handle, that was very special to me when I was an 18 year old in a Traditional Wiccan Coven, but doesn’t have a place in my current native Irish practice.
The most important thing for any Pagan altar is to find and use items that are special to you, that make sense to you.
I don’t even know what direction my altar is facing.
That compass is purely symbolic… I’m probably dyspraxic, and spend a lot of my magical life (and far too much of my mundane life) wandering in and out of the Otherworld. I very rarely know what direction I’m facing in this world!
Unless it’s a specific part of your tradition (in Alexandrian Trad Wicca as I was initially trained, for example, it goes in the North), it doesn’t matter what direction your Pagan Altar is facing.
Just put it wherever works for you, in your home, so you can see and connect with it every single day. I promise, that’s more important than getting it ‘right’ by anyone else’s standards or rules.
As I said, connect with it every day, in some way.
Some days, that will be giving it a bit of a dust or a tidy, and maybe lighting a tealight/votive candle.
Other days, you might be sitting in front of it for an hour or more, using divination or Journeying, perhaps for communicating with a God or Goddess.
And sometimes you may do rituals – like celebrating the seasonal cycles, rites of passage, or devotion to Deity – and decorate it with extra special or symbolic items for the duration.
These are all good uses of a Pagan Altar, and if you’re working alone, or just starting to figure out your Irish Pagan practice, experiement with what seems right for you.
Take notes, keep a record; watch for patterns over time and improve as you go.
Seriously though. Do something every day.
Irish Pagan Practice (or any Pagan practice, to be honest, but especially the Irish stuff) is about building relationship. To do this, you need to show up consistently, and do the Work.
It doesn’t always have to be big work, or important work, or hard work. But it’s all part of the Work.
The Catholic Church are full of the drama lately that the Irish have reverted to Pagan beliefs, with the drive towards recognition of equality, basic human medical rights, and other such truly shocking things… but the reality is, we never REALLY gave up on our Pagan beliefs.
To get a good look at Irish Pagan Beliefs, there are three things we’ll need to take into account:
Briefly though, coz any of those things are an essay in their own right. We’ll keep it simple enough here.
One of the sources that is often cited for this topic, are Caesar’s writings on Gallic Druidism to Ireland. Now, that’s not really an accurate take on what would have been happening on the ground, on a daily basis, to be honest.
Celtic religion on the continent is better documented, in many ways, but you’ve got to remember that Ireland is an island. And quite removed from the continental Celtic culture, though it started with the same roots. Taking those roots and planting them here has led to a tree growing in Irish soil that is quite different to the parental rootstock, is all I’m saying.
Irish traditions through the ages took in any invaders and blended them with what was here already, a grafting if you like, to truly flog the tree metaphor. Blending is what we do, and we sort of stick to our own ways in the meantime. A bit stubbornly like.
It’s one of the reasons why it doesn’t really work to map our pantheon onto the structure or functionality of other pantheons either. Even Celtic deities don’t quite match up.
In brief though, we can get an idea, some basic concepts at least of the Irish Pagan beliefs, by tracking what we know about the root Celtic Religious beliefs, and what we have in our own native source material; archaeology, mythology and folklore.
Our written sources don’t really begin until the coming of Christianity, which was anytime between the 300s and the 600s CE [Common Era] in Ireland.
Despite what St. Patrick’s hagiographers would have you believe, it wasn’t all about him. Oh no.
As per the above mentioned tendency to take in any invaders and blend them with what was here already, Irish Pagan beliefs began to meld and blend with the quiet incoming flow of Christianity.
As the society and culture shifted, Druids were replaced in function by priests, and it would seem that many of them may have moved with the times and become priests or monks themselves.
This led to rather a lot of pure Pagan beliefs being subsumed into a Celtic Christian church, that then held a lot of beliefs and practices that the Roman Catholic church regarded as wrong, or even sinful.
Spotting a trend here? The roots from elsewhere were finding a fertile, but very different environment on this island, in which to grow and flourish.
Rome squished down a lot of that golden age growth, and we ended up with something very forced, unnatural, and toxic in its place, that has not been at all good for our people as they’ve held power over us.
But the Irish Pagan beliefs still held true in many of the folk ways and practices.
For example, holy well observances that are so very close to tending and utilising a sacred magical spring in Pagan terms. And our relationships with the Good Neighbours, the Other Crowd, the Sidhe or the Fairies, as ye might call them.
Sure, don’t even get me started on that.
Paganism in Ireland has grown since the popularisation in the 1970s, in much the same way as it has elsewhere.
Well. Not quite the same maybe… there’s still that whole pattern of being given a thing and making it our own.
We’re a tribal lot still, you see, and fiercely independent in many ways. We’re also TINY, population wise, compared to Britain or the U.S. And with quite a rural, spread out population.
All of this makes it more difficult to organise – Pagan events, groups, and organisations. It’s all a bit hit and miss, says the one who co-organised our national Pagan Festival (Féile Draíochta) from 2003 til 2016 or so.
But at this point, we have a healthy enough network across the island.
I personally would love to see less focus on non native practices – seriously Nora, we don’t need another Pow-Wow drum or a Siberian Shaman at one of our most important sacred sites for our festivals – and more work being done by native practitioners to (re)create native systems and celebrations of our indigenous spirituality.
However, the folk in Ireland who are doing the work with regards to creating community around our Pagan beliefs are doing a bang up job, if I may say that as ONE of those folk.
Take Pagan Life Rites (Ireland), for example.
This is a non-profit organisation, operated by a nationwide network of Priests and Priestesses, offering a range of services to the greater Pagan community of Ireland.
One of the founding principles is respect and honour of the land and of nature:
“The island of Ireland is our home and Her sovereignty is treated with respect. It is held within Pagan belief generally, but not exclusively, that Deity resides within Nature and is immanent in all that is around us. Therefore, the land we live in and the Earth that we walk upon should also be revered and treated with respect.”
I’m down with that anyway.
No, like literally. I’m one of the founding members of Pagan Lifes Rites, so it’d be weird if I wasn’t, right?
One of the ways we are of service, is to organise a series of Pagan Moots (monthly social and networking meetings) across the island, to facilitate the meeting and connection of people who are interested in Pagan beliefs, and creating community in their local area.
Want to get in touch? – You can find a list of Pagan Moots in Ireland here.
Also of interest – Irish Celtic Pagan Symbols.
If you want to get some focused guidance on where (or how) to start exploring an authentic Irish spiritual practice, there are 2 Beginners’ Classes on the Irish Pagan School…
Hopefully, those options give you something solid to be getting going with. If there’s anything else I can do for you, let me know?
This is a question that comes up a lot – what are some Pagan Symbols used by the (Celtic) Irish?
It’s kind of a tough one to answer, as we don’t have an extant [surviving through the ages] Irish Pagan tradition, per se. We have a whole lot of Irish mythology, of course, and even more Irish folklore… but no complete system for what it all means, or how to use it.
In modern Irish Paganism, we use many of the same Pagan Symbols as do those in other communities, all over the world. Some of the general Pagan symbols you’ll see at any Irish Wiccan coven meeting or Druid convention include:
Any or all of these symbols can be (and are!) used by modern Irish Pagans.
When we look back a little further into our tradition and lore, we have 2 main sources for native Irish Pagan symbols – stone carvings and manuscripts.
Now, either of those may have been influenced by Christianity, and so not count as truly Pagan, perhaps. It depends on the context for them.
That being said though, everything in Ireland is a little bit Pagan, even still… so we can put that one aside, now that we’re aware of it, and look at the sources.
The best example of this, I’d say, is the Ogham alphabet – our Celtic writing system (and I use Celtic here, and through this post, because much of what we have in Ireland on this topic is common across other Celtic cultures).
Ogham appears both carved in stone, and in multiple manuscripts, so it’s ticking both boxes there. With regard to how old this Celtic alphabet might be: we know it existed as a monument script (there’s that early stone carving), in the 400s CE [Common Era].
It was designed for the Irish language, so we can place in at pre Christian times, probably, through that – if it was just made for the monks, they would more like have designed it through Latin.
It’s back to the stone carving folks, and this time, let’s look at our monuments. One of the more famous ones is Brú na Bóinne, with the 3 great passage tombs of Newgrange, Knowth and Dowth.
Built by the Dagda, so they say (and you can read some fascinating stories on that guy right here), these monuments have stood in Ireland for over 5,000 years, and when they were being built, symbolic artwork was a big part of their construction.
Some of it is spectacular: wonderful combinations of spirals, lozenges, chevrons, triangles and arrangements of parallel lines and arcs. It occurs particularly on the structural stones of the tombs but also occurs on some artefacts that have been found within and around them.
Knowth alone has about 45% of all the art known from Irish tombs and nearly 30% of all the megalithic art in Europe.
[Images courtesy of World Heritage Ireland, © 2010 Dept. Environment, Heritage & Local Government.]
In short, we don’t know. Great answer, right?
We do have theories, of course.
Whatever their original purpose, we can utilise them now for any of these reasons as fits with our personal practice. The Irish Pagan symbols that remain to us are an incredibly valuable connection to our ancestors, and the wisdom of ancient Ireland.
I’d love to learn what Pagan symbols call to you, or which ones you make use of? Let me know in the comments below!
If you want to get some focused guidance on where (or how) to start exploring an authentic Irish spiritual practice, I’ve just released 2 Beginners’ Classes on the Irish Pagan School…
Hopefully, those options give you something solid to be getting going with. If there’s anything else I can do for you, let me know?