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.
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.
The Wheel of the Year
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 Fire Festivals – with Community elements, but a focus on Hearth & Home, and the Otherworld.
The Cross Quarters – with Community elements, but a focus on the Land & Sovereignty, and this World.
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.
Irish Pagan Holidays – the Fire Festivals
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]
IMBOLG
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?!
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.
It’s most likely connected to the Old God Lugh, (lug in old Irish can be ‘magnificent, heroic, warlike’: eDIL), and Lugnasad is ‘the festival of Lugh, the first of August’: eDil.
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.
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!)
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.
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.
What’s on my Pagan Altar?
Back, left to right:
Mini bottle of Mead, a sacred drink to the Irish. This one is for the symbolism, rather than the offering, and it has sentimental value too as it was a gift from my partner.
Dropper bottle of Men’s Sacred Water, a gift from Justin Moffat (who is an excellent Guide at Uisneach, an important Irish Sacred Site).
2 red pillar candles; the colour is symbolic of both my Goddess, the Mórrígan, and the Irish Otherworld in which we walk and work.
Crow painting, painted and gifted to me by my first ‘Witch Daughter’ initiate, Caroline 💞
Square candle holder, usually containing a daily devotional white candle flame; Red and White are the 2 colours of the Irish Otherworld, so they fit here. The holder was a gift from my Mammy, and reads “Take a deep breath, relax, you’re home now”. She gave it to me when I moved down to join my family in County Waterford, after many years in County Roscommon.
Crow skull, a treasured gift from my friend Brianna 💜
2 glass vials with cork stoppers, containing clay mud from the Síd ar Cruachán (the Cave of the Cats), and water from the Ogulla Well, both sites of the Rathcroghan Complex, in County Roscommon – home of the Mórrígan and Queen Maedbh.
Front, left to right:
Adge’s Wand – a long ago gift of a bog oak and quartz snake carved wand, the personal tool of our own Fluid Druid, Adge, before he left us.
Beater for the Bodhrán (native Irish drum) you can just see in the bottom left corner. I often use these as part of my daily devotions.
Offering dishes (pictured with sage, which was a gift though I don’t personally use it, and there are sustainability and appropriation issues to consider if you do!)
Scented candle with bright copper lid, because I really, really like nice smells and shiny things!
Carved wooden bowl and spoon, with blended herbal incense packages – all gifts from the Caludron of the Celts, and Land Sea Sky travel.
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.
How to make your 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.
What direction should a Pagan Altar face?
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.
How to use a Pagan Altar
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.
Learn about Irish Paganism, Magic and Spirituality from a practicing Draoí, a Native Irish Priestess of Ireland.
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.
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.]
A version of this article on the Rag Tree in the Irish Tradition first appeared as a guest post on the Call of the Morrigan community blog in 2016.
So, I’ve worked for the last 14 years as a professional tour guide to the sacred sites of Ireland, and let me tell ya, I’ve seen some shit. And some of that involves the Rag Tree tradition.
Or rather, the mangling of our rag tree tradition!
8 of those years were spent managing the sites and visitor centre at the royal complex of Rathcroghan, Cruachan; which (as many of you know, unless you’re believing the nonsense that there’s no Morrigan sites in Connacht), is where the Mórrígan ‘resides’ – Her primary site in Ireland is the Cave of the Cats, Uaimh na gCait.
This site is an ancient cave, worked by human hands in later times, known as the primary physical entrance to the Irish Otherworld, which Medieval Christian scribes referred to ‘the Gates of Hell’ due to the unfortunate amount of monsters and demons (to their perception) which flowed out from this hole in the earth on an all too regular basis.
I’m probably telling y’all stuff you already know here, if you’re folk who are interested in Herself. Although, I’ve also seen some pure shite being said by folk who claim to know all about Herself… so a quick recap never does any harm. I’ve been Her priestess for 13 years, and I know how hard she pushes us to do the work, and how important real information is to Her.
But what you might not be aware of, and what I’d really, really, like you to be aware of (and tell all your mates), is the absolute misconceptions and horrific disrespect that Pagan or ‘spiritual’ visitors to Ireland show at our sites.
Let’s talk about the Rag Tree tradition, shall we?
In Ireland, we have long had the custom of the ‘Raggedy Bush’ or Rag Tree, and there’s similar in Scotland, with what they call ‘clooties’ tied to certain trees.
The trees are Hawthorn, one of our most prominent native trees/bushes – Crataegus Monogyna, or in Irish, the Sceach Gheal. The Irish name literally means something like, ‘that which makes the hedgerow bright’, and when it’s covered in colourful rags it sure does. Most often, there’s a particular hawthorn, growing near a particular holy well, and this is the local Rag Tree.
Occasionally there’s no well or spring to be found, but my theory on that is that there used to be one and it’s gone now, or that the misconceptions around Rag Trees stretch back further than your average modern American tour group, and some fecker just decided at some stage that a single growing hawthorn was actually a Rag Tree, way back in the mists of time, and it stuck. Now, that doesn’t mean there’s no magic there today… just that it probably didn’t start out that way. The water nearby is a pretty important part of the magic here.
What’s it all about then? Well, basically, the tradition goes that you take a piece of cloth from a sick person, tie it to the tree (often with prayers), and the sickness disappears as the rag rots away. The water nearby is most often a holy or healing well, which helps of course.
Sounds simple enough, right?
From a magical perspective, we’ve got sympathetic magic in the rotting of the fabric – the visual representation of the illness losing power and strength and eventually disintegrating. We’ve got an energetic loop that’s formed between the sick person (it has to be an item they’ve worn while ill, so imbued with their DNA or essence) for illness to flow to the tree, and back the way then with the healing energies from the water, through the roots of the tree.
Make sense? Sure!
You know what doesn’t make sense though? Folk who come along and tie their rubbish to the rag tree. Or tie strings or cloth so tight they damage the tree branches. I’ve removed everything from crème egg (candy) foil wrappers to junk jewellery rings to plastic covered wire wrap ties from the branches of our Rag Trees on this island. Not cool people, not cool. That, at least though, can be written off as ignorance of a ‘quaint’ local tradition they want to be a part of, by people who are really just here for lip smacking the Blarney Stone and the Guinness.
What’s more worrying is the visitors who come to sites where there’s no Rag Tree, on supposed spiritual pilgrimage, and tie their shit to whatever tree happens to be there.
The Cave at Cruachan is a prime example of this. I was a guardian there for 13 years, and for 8 of those I was paid to be in and out of it most days of the week. There’s a hawthorn that grows over the mouth of the cave, but it’s a relatively young one. Maybe 20 or 30 years old is all. It’s a fairy tree in the sense of it being smack bang over the mouth of a Sidhe dwelling, and it’s definitely magical… but it’s not a Rag Tree.
Every week though, there’d be some new bit of tat tied to it. One tour group got a nylon umbrella off their bus, ripped it to bits, and tied the bits to the tree. Then they left the umbrella carcass in the field, got on their bus, and drove off.
There were obviously some who wanted to leave an ‘offering’ at the site, to connect themselves there in some way, and perhaps that’s how some of the cloth strips got into the tree. Maybe some were even cloth from the garments of sick people. But this is not a healing site.
In my experience – personally, and collected from feedback of those who energetically interacted with the site – the entities at this site will gleefully follow any connection you choose to make there, go right back to source, and tear down anything weak that they find there. Ostensibly ‘for your own good’, of course, but they are absolutely merciless about it… if you lay a pathway for them they will follow it.
This is not a good thing, for most people. Especially unprepared people. People who maybe think that Irish entities and Sidhe spirits are essentially pleasant and good natured, full of the craic, and harmless to let in. People who are perhaps sick, and not at full energetic defensive strength.
There was once a baby’s bib tied through the branches of the hawthorn tree at the Morrigan’s Cave. Just take a moment, and let that sink in for yourself.
You see now why I might be a bit ranty on this topic? Can we not do this anymore?
My best advice is to take local advice. If you want to find a real Rag Tree, there’s websites and books that will tell you where to begin your search, but first and foremost you should be talking to local people.
Get exact directions. Check that the tree you think might be the one is actually the one.
DON’T tie things that are not biodegradable to the trees – to any tree?! Tying strings and straps around our trees that stay there for years – I’ve literally seen the poor trees trying to grow around the shite that has been tied to them – will, in the worst cases, literally strangle and kill the branch it’s tied on, and sicken the whole tree.
And remember, just because some eejit has tied something to it before you got there, doesn’t make it a Rag Tree.
Please, be sure?
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Fadó, fadó, sure there were only the 2 seasons in Ireland. Summer and Winter.
Even after things moved on, for people, and for the land, these main boundaries in time loomed large every year for the Irish people.
And the turning between the two was a time of magic, and mayhem… you’d never even know what could happen as the boundaries shifted and the worlds changed.
At Samhain, from Summer into Winter; and again at Bealtaine, from Winter back to Summer.
So, here we are now, on that very threshold. What is the magic that might happen, on May Eve (now often called Beltane) in Ireland?
Long time ago now, the young children – especially girls – used to go around from house to house dressed in beautiful flowers. Think about the other side of this, with the Halloween customs we still have, and you’ll see the truth and the balance of it alright. These youngsters used to sing a song at each house, and get a few pence in exchange. They’d sing and bring flowers through the community, all the way around the boundaries.
You could do a bit of divination too, around May eve, if you were of a mind to. First sweep the threshold clean, sprinkle ashes from a fire over it, and watch for the first footprints. If you see the prints turned inwards, it means a marriage; but if you see the prints turned outwards, it means a death.
There’s talk to, of how they used to get a plate and sprinkle it with flour, then leave it at the threshold of the house. At sunset, take a look, and you would see the initials of your true love’s name.
In the old days, they’d also light a bush before the house on May Eve, and that would keep away thunder and lightning. ‘Twas sure to.
Folk would sit up at night on this eve, to be minding their cows and their land – there was a lot of witchcraft worked in those days. And maybe there still is sure, who knows?
One farmer I heard tell of had the experience of seeing a hare one May Eve going around his cows, and drinking a sup of milk from each cow. He chased the hare to a cabin with a hound he had with him. When he went into the cabin an old woman was panting in the bed. There’s a lot of stories like that I heard, when I was growing up here in Ireland.
They used also light a fire on May Eve too, and drive their cows over it. Or two bonfires side by side, and the cattle had to go between them. So close that the hide on them would be singed and the tang of burnt hair was strong on the breeze. In certain places, some would even be taken to the hilltops and bled; as an offering to the Old Ones, or to let out the bad humours… who knows why?
If there was a pond of water between two farmers, both farmers would try to be out early to skim the pond before the other got to it. They’d have to say the right words too: “North and South and East and West is mine”, or it wouldn’t even work, and their neighbour would get it all instead.
Then – to protect from all this magical influence going round and about at Bealtaine, you’d go and gather armful of yellow flowers. Or send the young girls of the house to do it, and these flowers were simply known as May Flowers. These are strewn at the gate of every field, outside the doors of homes and out-houses and even on the housetops. They’d keep away all sorts; the ill-luck, evil spirits, and disease.
Sure you’d never know what’s out and about on May Eve in Ireland.
If you’d like to know more about the Seasons and Sacred Cycles of Ireland, you can Click to Learn More.
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!)
A cure of warts is to squeeze the milk out of a weed called the penny leaf. This milk is called the fairies’ milk.
Goat’s milk is a cure for sore eyes or bad feet or many other things. An ointment can be made from goats’ milk to draw boils.
To cure a blast, get leaves from lady fingers, and burn palm to get the ashes. Then shake Easter-water on the ashes and leaves. Drop 9 drops of a blessed candle on it. Put this poultice on the blast three times in the name of the Father, Son and the Holy Ghost. The person with the blast must not get the poultice ready themselves.
To say this prayer is a cure for a toothache.
Saint Peter sat on a marble rock crying with the toothache.
Our Lord passed by and said “Peter what is they ailment”.
Peter said, “O Lord I am troubled with the toothache”
Our Lord said, Stand up Peter and follow Me”
And those who say these words shall never be troubled with the toothache.
There is a well opposite Faithlegg called St. Anna’s well in which sore eyes are cured by bathing them.
A poultice of cow dung is a great cure for many things.
A cure for the whooping cough is to pass the child with the whooping cough under a donkey’s leg three times. Then give the donkey a piece of bread which the child was eating.
Another cure for the whooping cough is if a man and woman with the same name are married to give the child with the whooping cough a piece of bread.
An old cure for a bad chest is to boil some young nettles on water for 3 hours. Then strain it and drink the water every morning.There is a weed called the Seven Virtues. If this weed is boiled on milk it will cure them of any ailment. If it turns brown it shows that the person is not to be cured. If it remains green the person will recover.
Salt water and a certain kind of sea weed boiled is a cure for rheumatism.
A weed called Marchmallow is boiled in water, to use this water is a cure for a bad stomach.
The herb called the dandelion was boiled down and used as a remedy for some form of stomach trouble.
For stopping blood old people used to get a wet sod and put it at the back of a person’s neck. This stopped bleeding from the nose.
A cure for warts was a fasting spit put on for nine mornings and it is said after the ninth morning the wart would disappear.
Goats milk mixed with soap and sugar was considered a great remedy for any forms of sores, as the goat is supposed to eat more herbs than any other animal.
To cure a wart get the juice out of stem of the dandelion and put it on the wart and it will soon disappear.
To get rid of rheumatism put a potato in your pocket and let it wither, according as the potato withers the rheumatism will wear away.
Soap and sugar is a cure for boils.
A good thing to cure any kind of sores is to get a dog to lick them, as there is a cure in the dog’s tongue.
An Aunt of mine- -Mrs Margaret Meade, The Cottage, Halfway House, Waterford had a charm for stopping a bleeding. It was a certain form of words which she repeated. There was a difference between words said to stop bleeding in a human being and those said to stop bleeding in an animal. She used this charm exclusively and it always successful. There is an old man still living in this locality Pierce Meade, Kilcullen, Waterford (age 99 years now) who had a horse which was bleeding to death. He went to her to use the charm. She did so and the horse was cured when he went home. Rev Fr Lennon, Killea, Waterford prevailed upon her to give us using the charm. She did so. The charm could only be transmitted from a woman to a man or vice versa. She intended passing on the charm to her brother before she did, but as she had ceased using it for years the matter was forgotten and the charm died with her.
It’s been suggested a couple of times that I should get on ‘the other side of the interview’, and talk about my own Irish Spirituality, and Pagan or magical practices. So recently I queried my Community for their questions on Irish Paganism and Spirituality (or my history/practice in particular). Then I went on FB Live and recorded the Video, which you’ll see below.
Here’s the Questions our Community asked…
Morgan Daimlerwhat is your favorite subject to teach or write about and why?
Morgan DaimlerWhat do you think is the best way for someone to get started with Irish Spirituality, and how can a person (anywhere) avoid the usual pitfalls of bad information while building an understanding of the spirituality and the Gods and spirits?
Cat O’SullivanSometimes no matter how hard you try to avoid it you end up having to deal with the other crowd (the Good Neighbours, The Sidhe, the Irish Fairies). What would you recommend. Bargain, banter or banish?
Teididh McElwaineQuestion: Could you recommend how to wisely pursue like-minded, serious people in our respective communities? Thanks! (eg. Pagan community building)
Victoria Danger Yay! What parts of your devotion/practice/spirituality are centered on joy? Tell us about the parts that are fun or feel good 😊
Gemma McGowanApart from teaching, writing and political activism (which I know is already a lot!!!) what other areas do your Gods ask you to actively work in e.g. Devotional practice, ritual, healing, specific types of magical work?
Cheryl BakerWhat does daily/weekly/monthly practice look like for you?
Marocatha Bodua BrigianiI’d love to hear you talk about magic vs religion in Irish spirituality – are those pieces separate for you, are they not separate, how do they integrate or not in your practice.
Branwen Stephanie RogersAside from the lore and researching, what do you consider foundational to your practice and spiritual well being?
J-me FaeWhat is a practice that you, personally, would like to see folks outside of Ireland integrating into their work on Irish Spirituality? What do people do that most honors the gods and land you love?
SallyRose Rivers RobinsonWhat altar items do you see as making up an Irish Spiritual altar? Is there specific things that should be there? Specific things that shouldn’t? Is it strictly personal choices?
Pamela HolcombeQuestion: I hear you say you found yourself Wondering around the otherworld many times throughout your life before you understood the way of traveling there so curious what your most profound experience was there or scary interesting experience was? Also I find that I sometimes end up on my island in my dreams and travel around in the other world in my dreams do you do that also and do you think it’s pretty much like a journey we do awake?
Izzy SwansonWhat Carl Jung book would you read first? I printed a list of his collected works. My head may explode. I am most interested in his definition of the psychopomp.
Darla MajickWhat do you think about The Morrigan whiskey? I have it on our Morrigan Altar and love the bottle. Its not the best whiskey out there but it’s definitely not the worst. Ive blessed and cleansed ours before just putting in on Her altar. WE did ask her if she liked it and we did not get a negative response from her
Alanna Butler GallagherHave you ever tried to draw what you saw (in the Otherworld, ref. Pamela’s Q above)? That experience illustrated sounds like it would be a learning point for other people to not do that type of thing for the craic 🤔
J-me FaeDo you have any specific recommendations for parents looking to support their kids in building authentic connection with Ireland? I read the stories to them, share *some* of what I am doing with them (but I’m wary there), and we are all learning Irish together, but at least one of them is hungry for more
Dawn Shields-Pettitt · 46:01Have you ever found that any of your journeys..to other places etc match up with other practitioners?
Lora O’Brien – Irish Author · Darn I missed this one Dawn Shields-Pettitt… sorry! Yes, I absolutely have. It’s one of the reason I standardised my technique so much – so that we can ‘test’ the Otherworld Journeys we do. That’s all Level 3 stuff, and most folk only work to Level 1 or 2… but I’m hoping as time progresses to be able to do a LOT more testing and exploration around this Great Question!
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!)
And leprechaun hats and lucky charms and a ‘Brigid Oracle’ machine and ‘Irish Yoga’ memes – well, begosh and begorra sure aren’t all the Oirish quaint and charming funny drunks?!
Ok, so that’s the frustrated rant part over. Well, the rant part at least. Ok, so I MAY rant again before we’re done, I’ll not lie to ye. It’s all relatable enough for those born here, and for most folk who genuinely seek an Irish connection though, I’d say.
This is where it gets a little more complicated. I’ve talked tongue in cheek about 9 Signs That You Might Be A Plastic Paddy before, and the reaction was interesting.
I get the fragile sense of connection, the lack of belonging, that is so very prevalent in the United States. I can empathise with it, even if I haven’t lived it.
I have owned a house that is older than your nation. True story.
But the American craving for roots is the direct cause a whole pile of shite being put out in the world that is not healthy and not doing ye any favours. Y’all need to fix that, and it starts with YOU.
For example, the Asatru Folk Assembly (I’m not going to link them and provide traffic to their shite) in 2016 – and this was even before the Oathbreaker became President 45, if I remember correctly – made a statement that runs like this:
Today we are bombarded with confusion and messages contrary to the values of our ancestors and our folk. The AFA would like to make it clear that we believe gender is not a social construct, it is a beautiful gift from the holy powers and from our ancestors. The AFA celebrates our feminine ladies, our masculine gentlemen and, above all, our beautiful white children. The children of the folk are our shining future and the legacy of all those men and women of our people back to the beginning. Hail the AFA families, now and always!
Matt Flavel
Alsherjargothi, AFA
What’s that got to do with being Irish? I’m glad you asked!
Besides the fact they named their hall ‘Newgrange’… this racist, sexist, homophobic and transphobic poison is prevalent in many groups who claim to follow a Norse or ‘Celtic’ spiritual path. Most recently, folklore author Carolyn Emerick (again, not linking to her filthy shit) has been outed and widely – sensibly – called on it by the general Pagan communities that she hitherto fed off.
And when they spout their garbage, they most often base it on lineage, on ancestry.
Now, I work a lot with Irish ancestry. Every day, I would say, between personal work with my own ancestors and facilitating authentic connection to Ireland for folk who are feeling that, often because of family history and ties. I worked for many years in the Irish heritage tourism industry, where ancestral lineage is perhaps the number one reason folk report they are visiting Ireland from America and Britain, primarily.
I truly get that ancestry is important, is my point. And I get that it’s interesting and exciting to trace your DNA, or your family tree; to find those roots here when you may have felt rootless your whole life. I have given you a nice set of awesome instruction on how to connect to your Irish ancestors on this blog, as a support for those wanting to do the work.
You may want, even feel the need, to relate yourself to this land and these people who are, let’s face it now, possibly the coolest tribe in the world, and to thrill at a sense of belonging that is proven and measurable.
I get that.
This is where it starts to get a little dodgy though. Because, for the most part, people are ridiculous. Not you, I hope, but people generally really are. This ‘proven connection’ becomes purity, becomes elitism, becomes all out racism. All too easily.
And that can be true from folk who are born here, by the way, as well as mouth breathers from across the seas on either side of us, who decide they are ‘Irish’ and that makes them better than everyone else because CúChulainn.
Oh, and that those of us on the island are doing it wrong.
*long suffering sigh*
Irish DNA, bloodlines or proven ancestry, at the end of the day, doesn’t mean shit.
We’re not some chemistry marks on a page, some cherished photograph snapshot of the cultural highlights your ancestors left behind – we’re a living breathing culture, a people who continue to grow and change, but who also hold safe our heritage right here within our day to day lives.
I’ve said it from my first day on the internet, and I’ll keep saying it til ye fucking get it… Irish DNA isn’t what makes you Irish. (I’m gonna go ahead and include the spiritual aspect of all this right in here, but it’s just as relevant without. Your mileage may vary.)
Being Irish is about the land and the people, and yes, the language.
I get roasted in book reviews all the time because I keep banging on about the language, and how it is a valuable expression of Irish heritage and magic.
At it’s most basic, we all speak English because colonialism, oppression, genocide, and RACISM. When a native person tells you that it would be respectful for those seeking spiritual (and ancestral) connection to their land to maybe try and make an effort to include a few indigenous words and phrases, correct pronunciations and such – the correct response is not to dismiss and ridicule them.
No. Bad, that’s BAD.
Learn how to spell and pronounce the native terminology you want to use. FFS, seriously.
Learn how to address the Gods you seek in their native tongue. Learn how to say the names of indigenous people and places. Is it really too much for you?
Is your sense of belonging really that shallow that you get upset and offended and downright hostile when you are called out on this shit we are bombarded with day in and day out? Is that necessary, or warranted?
And you other folk who are lucky enough to have been born on this blessed isle… learn your own history.
Our version of a creation myth is the Lebor Gabála – the BOOK OF INVASIONS. Like, our own history is literally about waves of people coming to Ireland and making things interesting. Sometimes, that didn’t work out so well (I’m looking at you, 700+ years of English oppression), but for the most part it’s been really good for us. This land is shaped and fed by her people, and she takes care of us if we take care of each other.
This is important, and many Irish have forgotten it. Ireland is made of many tribes.
A couple of years back, a black woman of my aquaintance received absolutely vile racist abuse as she curated the @Ireland account on Twitter. More recently, the Waterford Rose of Tralee – my friend Kirsten – is receiving awful abuse, both online and in person. Things have been going downhill fast in Britain and America, and there’s stirrings of outright bigotry becoming more open here in Ireland too.
This is not our heritage. This is certainly not our spirituality.
Folk who were not born here often, in my experience, appreciate Ireland in a way many Irish fail to do. They have come to visit, or live here, and they breathe our island in fully and deeply. They speak the language because they want to connect to the soul of Ireland and they’re willing to put the work in to do that. They look around that small rural village you grew up in and despise, but they see the charming architecture, the hidden mysteries in the landscape, the value of community support that they’re often not even included in as ‘blow ins’.
You also forget, perhaps, or conveniently misplace in your mind that us Irish have exported generations, have solved our problems many times by leaving this land. (OK, so those problems were most often not of our own making, because again with the colonial oppression, but still.)
We used to be met with the same racism and abuse you now heap on our visitors and asylum seekers. Your brothers, your sons, your friends and your community are living and working all over the world, right now.
Is that how you want them treated?
So, you don’t have to be born here to be Irish. But the blood in your veins doesn’t make you so either. It’s about living the culture, putting in the work and the effort to connect, the respect and reverence for our history and heritage.
The other side of this coin is the importance of indigenous wisdom and experience. And again, this is where things are taking out of context and blown out of proportion by idiots.
I can say all of the above and still froth frustrated at the dismissal of an Irish person’s opinion or experience by non-native spiritual seekers who talk over us, disregard our advice or concerns, and profit from our resources at our expense.
Me getting angry at this and calling you on it doesn’t make me elitist, or some sort of aryan purist – and writing me off as such is a way of silencing my valid protest at your disrespect. Do you find yourself agreeing with #AllLivesMatter too?
But it happens all the time. At least weekly for me, but sometimes daily.
A Facebook friend made a very good point recently when someone was getting het up at the idea of not getting a free pass to follow any spiritual path they please, as and when they wanted… my friend asked (paraphrasing): What are you offering to this native spiritual path? What support are you giving to the indigenous people whose culture you wish to take from?
This resonated very deeply for me, particularly as I’m a big proponent of just doing the fecking work on your spiritual path. This story too – the Dagda’s Work, speaks strongly to me on this point.
None of this is about your surname, what title you claim, what country your ancestors came from, or where you happen to have been born this time round.
Do you patronise unique Irish businesses, eat local foods, and work with Irish tour guides when you visit? (OK that last one is a blatant plug, but whatever.)
Do you lend your voice and support to Irish activism? Respect and learn from the experience of native spiritual practitioners?
What do you DO, every day, that makes you think you can call yourself Irish?
Speaking of Blatant Plugs, here is another 😉
Explore Your Authentic Connection to Ireland – and support an Irish person doing the work:
Great Question!
