Gaelic Polytheism 101

Also called Cétsamhain, the festival of Bealtaine marked the beginning of the summer season in Ireland when the cattle were driven to greener pastures. Typically observed on May 1st (though the day's festivities would normally begin on the previous evening), Bealtaine is one of four major festivals that shaped the old Irish year. According to Sanas Cormaic, an early Irish glossary, the festival of Bealtaine was marked by the driving of cattle between two bonfires to safeguard them against disease in the coming year. Indeed, all the way up to modern times, the lighting of bonfires has been a centerpiece of Bealtaine traditions, as has the association with protection; many supernatural beings were said to be afoot at this time, and giving away one's goods, such as fire or butter, could spell bad luck and scarcity for the months ahead. This design features rowan branches, marsh marigold, Irish primrose, and a rowan cross tied with red thread, all of which, according to folkore, would be common sights on Bealtaine, and were said to protect against witches and fairies. Cattle and fire, of course, represent the most enduring element of the tradition, from Cormac to the 19th century, and all the way into modern revivals.

While it's unlikely that the Equinoxes were observed as such in the ancient Gaelic nations, we find from Scotland an interesting collection of modern observations centered around the coming of spring--and featuring a magical figure who may have roots in much older practices. Held on March 25th, Lá na Cailleach, or Cailleach's Day, signified the time that the Cailleach, the Hag of Winter, was said to make her final struggle against the warmth and growth of spring, throwing down her staff and whirling up harsh winds and wild storms, before her eventual defeat. As March 25th was originally the date for the new year in Scotland, as well as the fixed date of the vernal equinox, Lá na Cailleach served as a turning point for the seasons and signaled the onset of changes in the weather. This design features the Cailleach's magical staff, and the Cailleach herself, now turned to stone until next winter. Also incorporated are storm clouds, spring flowers, and a basket of seeds, ready for the sowing season.

Hope you all have a good one!

Traditionally observed on February 1st, Imbolc is one of four major festivals that made up the Gaelic year. It marked the beginning of spring and the start of the lambing season, which would promise the beginning of a new supply of milk. The festival of Imbolc is also associated with the goddess Brigid, though it is unclear whether this has always been true, or whether it is due to her syncretism with St. Brigid of Kildare, whose feast day also takes place on February 1st. Imbolc is also associated with the Christian festival of Candlemas, which is given the same date. The name Imbolc may be related to pregnancy (i-mbolg, "in the belly"), or purification (imb-fholc, "to wash"), or to sheep's milk (oí-melg, "ewe's milk"), though which meaning is correct is a source of some debate, as they each have relevance to the traditions of the day. While we have limited evidence of what the pre-Christian Imbolc may have entailed beyond its agricultural associations, St. Brigid's Day brings with it a wealth of tradition and custom. Among these are the cleaning of the house, the churning of butter, and the creation of handicrafts, in particular the Cros Bríde - a typically four-armed cross made from corn husks or rushes - and the Brídeog - an effigy of Brigid, also made from husks or rushes, and often laid in a specially-made bed with a wand of birch. It was also common for a special cloak or mantle called a Brat Bríde to be left outside overnight for Brigid to bless. This piece features sheep, a bark milking bucket, and overflowing bowls of milk to represent the beginning of the milking and lambing seasons, over a backdrop of the Brat Bride, and alongside flowers - snowdrops, dandelions, and primroses - associated with both spring and Brigid herself. Candles for the returning light of spring (and Candlemas) are also present, along with the Brideog and Cros Bride, which are easily the most recognizable symbols of the festival. Lá Fhéile Imbolc shona daoibh!

Mysterious Lir, loving father and ocean deep, Teach us patience where we would be brash. Dark God who boils and heaves, Let our storm break over those who oppose us. Constant Father who surrounds us all, Let us be as the tide, and rise.

🌸Happy trans day of visibility 🌸

While it's unlikely that the Equinoxes were observed as such in the ancient Gaelic nations, we find from Scotland an interesting collection of modern observations centered around the coming of spring--and featuring a magical figure who may have roots in much older practices. Held on March 25th, Lá na Cailleach, or Cailleach's Day, signified the time that the Cailleach, the Hag of Winter, was said to make her final struggle against the warmth and growth of spring, throwing down her staff and whirling up harsh winds and wild storms, before her eventual defeat. As March 25th was originally the date for the new year in Scotland, as well as the fixed date of the vernal equinox, Lá na Cailleach served as a turning point for the seasons and signaled the onset of changes in the weather. This design features the Cailleach's magical staff, and the Cailleach herself, now turned to stone until next winter. Also incorporated are storm clouds, spring flowers, and a basket of seeds, ready for the sowing season.

John Beckett “Polytheism in Difficult Times“ (via intaier)