Do you hear the waves?

NICE ONE CELTIC, BASED AF

DLÚTHPHÁIRTÍOCHT LEIS AN PHALAISTÍN

The fact that English people, who literally lived through Irelands war of independence decided they were going to slap gaelic names on their neo religion is so fucking tiring. Can they not just leave us alone for a minute.

And I understand that the mixing of 'druidism' and wicca in early stages had an impact, Nichols specifically and it wasn't until later wiccans realised Gardner had lied about the entire foundations of his religion.

(Any supposed "Scottish" past of these people is blatant Highlandism, that justifies nothing btw)

But to this day people are uncritically using the words imbolc, bealtaine, lughnasadh and samhain in a wicca context with no regard for the fact that people just stole from a culture their country had tried to decimate. Is there no thought into the appropriateness of the use of these holidays?

Lá Bealtaine, Lá Lúnasa and Oíche Shamhna were all still celebrated at this point too? While imbolc is presumably subsumed into Brigids day. There were real living people celebrating (and still celebrate) these holidays, they weren't for random English people to take and twist into a god and goddess sex metaphor.

Samhain Festival

Samhain Authentic Foods

Imbolg Festival

Imbolg Authentic Foods

Bealtine Festival

Bealtine Authentic Foods

Lughnasadh Festival

Lughnasadh Authentic Foods

Pronunciation

SOW-in or SOW-een ~NOT~ Sam-han, Sam-win etc.

Dates

Most reconstructionists celebrate Samhain on Oct 31-Nov 1, however some may choose to celebrate on Gregorian Nov 13-14 as this would match the Julian dates of Oct 31-Nov 1. Some also believe that it was a three day festival spanning Oct 31- Nov 2 on which Nov 2 is specifically devoted to ancestral veneration, but there is no specific evidence of this, only possible extrapolation from more modern practices.

Following the Celtic method of days beginning at sunset, regardless of the specific dates you choose to celebrate on your festivities should begin at sunset and end at sunset.

Importance in the Mythos

Ná Morrighan has a strong connection to this time of year thanks to the story of Cath Dédenach Maige Tuired (The Last Battle of Mag Tuired) in which she is found depicted as the ‘Washing Woman’ (sometimes washing herself in the river and other times washing the bloodied armor of the soldiers that would die that day), on the eve of the battle which is also Samhain. The Dagda approaches her and couples with her (creating the ‘Bed of the Couples’ along the bank of river and granting Dagda her blessing in the battle to come). This encounter seems to over emphasize the liminality of the encounter by taking place during the changing of the year and with the couple each standing with ‘one foot on either bank’ of the river.

She and her sisters (Badb and Macha) then use various forms of magic to rain destruction on their enemies (in the form of fire and blood). After the day is won Morrighan speaks a prophecy that describes what is taken by some to be the end of days and others to be the events which will later lead to the Ulster Cycle.

Beneath the peaceful heavens lies the land. It rests beneath the bowl of the bright sky. The land lies, itself a dish, a cup of honeyed strength, there, for the taking, offering strength to each There it lies, the splendour of the land. The land is like a mead worth the brewing, worth the drinking. It stores for us the gifts of summer even in winter. It protects and armours us, a spear upon a shield Here we can make for ourselves strong places, the fist holding the shield Here we can build safe places, our spear-bristling enclosures. This is where we will turn the earth. This is where we will stay. And here will our children live to the third of three generations Here there will be a forest point of field fences The horn counting of many cows And the encircling of many fields There will be sheltering trees So fodderful of beech mast that the trees themselves will be weary with the weight. In this land will come abundance bringing: Wealth for our children Every boy a warrior, Every watch dog, warrior-fierce The wood of every tree, spear-worthy The fire from every stone a molten spear-stream Every stone a firm foundation Every field full of cows Every cow calf-fertile Our land shall be rich with banks in birdsong Grey deer before Spring And fruitful Autumns The plain shall be thronged from the hills to the shore. Full and fertile. And as time runs its sharp and shadowy journey, this shall be true. This shall be the story of the land and its people We shall have peace beneath the heavens. Forever

(based on the translation by Isolde Carmody)

It is also mentioned in Echtra Cormaic that on this festival every seven years the high king would host a feast, it was at this time new laws could be enacted. (but it seems that individual Tuathas or possibly kings of the individual providence may have done this for their territories at Lughnasadh).

It seems to be a time considered especially susceptible to (or of) great change as it is the time which the Tuatha de Danann win victory over the Formorians and take control of Ireland, the invasion of Ulster takes place at this time in Táin bo Cúailnge, in Aislinge Óengusa Óengus and his bride-to-be are changed from bird to human and eventually he claims kingship of Brú na Bóinne at this time of year.

Celebration Traditions

Samhain is the beginning of the “dark half” of the year and is widely regarded as the Insular Celtic equivalent of the New Year. The “dark half” of the year was a time for story telling, in fact in this half of the year after dark is considered the only acceptable time to tell stories from the mythological and Ulster cycle (the Fenian cycle being assumed to be no older than the 12th century based on linguistic dating). Traditionally anything that had not been harvested or gathered by the time of this festival was to be left, as it now belonged to the Fae (in some areas specifically the Púca).

This was also an important time for warding off ill luck in the coming year. Large bonfires would be built and as the cattle were driven back into the community from the pastures they would be walked between these bonfires as a method of purification (the reverse custom of Bealtaine where the livestock were walked between the fires on their way out to the summer pastures). Assumed ritualistic slaughter of some of the herd would follow (though this perhaps had the more practical purpose of thinning the herd before the winter and creating enough food for the feasting). In some areas the ashes from these fires would be worn, thrown or spread as a further way to ward off evil.

Homes would be ritualistically protected from the Aos Sí (Fae or ‘Spirits’) through methods such as offerings of food (generally leaving some of the feasting outside for them), carving turnips with scary faces to warn them off (we now tend to do this with gourds), and smoke cleansing the home (in Scottish saining) traditionally with juniper, but perhaps rowan or birch might be an acceptable alternative. It is likely these would be part of the components used in Samhain bonfires as well, for the same reason.

Lastly based on later traditions as well as links in the mythology this is a time where divination practices or those with the ‘second sight’ were regarded to be especially potent.

In modern paganism (not just neo-paganism) we see priesthood specified as 'one who tends to the community in a spiritual capacity,' which I suppose is generally a fair assessment. My problem with it is when you add the historical layer of structure (ie. priestley class, warrior class, farmer/craftsman class, and king).

In this modern narrowing of the priestley class down to JUST 'those who serve their communities' and 'those with deep personal devotion' surely you are cutting out... who knows?... dozens of functions and types of people who existed in the priestley class?

We see in the mythologies, almost exclusively, the kings personal advisory druid and some druids specifically skilled in battle magics, but what of all the other varieties that must have existed?

Of those who stayed in the village tending the ill? Of the hermit types who tended to stick to isolation and studies? Of those who exclusively taught the apprentices? Of those who tended the temples (or equivalent of temples)? Prehaps of some who only preformed seasonal rituals or coronation rituals?

Yes, I suppose if you want to boil it down, most of these 'serve the community' but it seems to me that the modern definition.... lacks sufficient depth when being discussed? It feels... more ridged... more like... one must 'minister' to their community?

Been wanting to make more work based on Irish paganism and its stories (sort of a blending of jobs hahaha), so I started with an obvious option for me.

⛤ Please note!!! this post will contain my personal gnosis at some points. Magic is intimately personal and everyone’s practice is different. You may agree or disagree with me at any point during this post. However, while I am sharing this to be educational, please keep in mind that this is my personal outlook on this subject ♡

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𓃶 What Is Hearth Magic?

Hearth Magic, at its core, is magic of the home. This kind of magic differs greatly between families, cultures and traditions. When starting Hearth Magic, you must take a moment to really think about what home is to you. Your hearth can be anywhere, but generally, the hearth is seen as a place of comfort, growth, and rest.

Taking care of your home has always been important and even sacred for many people. Taking care of it magically is just another way of respecting this place that takes care of you. Your home is somewhere that protects you and those you invite in. Personally, Hearth Magic is almost like showing your gratitude to this familiar place. I would suggest doing research into how the home is taken care of in your own cultures, or watch how others in your life take care of their home and take notes!

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𓃶 How can I Practice Hearth Magic?

Just like any kind of magic, Hearth Magic will be something you incorporate into your practice in your own ways. To get started, however, here are some things you can do to:

⛤ Get into the habit of cleansing your space. This can be your whole home, or just the one specific place you consider the hearth (a bedroom, living space, kitchen, fireplace etc). You can also cleanse while doing day to day chores! incorporate moon water or intention while washing dishes, or do an herb sweep when cleaning your floors. Brooms are also important magical tools!

⛤ Try a house or home blessing/spell. For me, I made a large spell jar and incorporated ingredients commonly used in my family’s cooking, our yard, and local herbs/herbs we use a lot. This can be used as an invitation for positive energy, or a ward against negativity. This will really help set the energy of the space.

⛤ Start incorporating magic into your cooking. Kitchen magic is an easy and convenient way to keep your life a little more magical. Try adding herbs to sauces with intention, or cook in honor of spirits or deities. Easy foods to incorporate kitchen magic into (at least personally!) include sauces, soups, baked goods, and pasta dishes.

⛤ Start to decorate your home in a way that makes you happy. This doesn’t have to be any specific aesthetic; just making your space somewhere you enjoy being through decor adds to the energy!

⛤ If you like spirit work, consider the possibility that, if you live in a house, there may be a house spirit attached to the space. This can give you an extra opportunity to connect to this space and the spirits within it by honoring this entity.

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⛤ In all, Hearth Magic can be a very grounding and important part of your magical path if you plan to practice it. It allows you to really grow in a familiar and comfortable space, as well as providing you with a comfortable place to come back to every day, even for mundane life. ♡