The Iron Age in Northern Britain: Celts and Romans, Natives and Invaders

Author: D.W. Harding Publisher: Routledge Copyright: 2004 Pages: 352

Synopsis: The Iron Age in Northern Britain examines the impact of the Roman expansion northwards, and the native response to the Roman occupation on both sides of the frontiers. It traces the emergence of historically-recorded communities in the post-Roman period and looks at the clash of cultures between Celts and Romans, Picts and Scots.


Northern Britain has too often been seen as peripheral to a ‘core’ located in south-eastern England.

Unlike the Iron Age in southern Britain, the story of which can be conveniently terminated with the Roman conquest, the Iron Age in northern Britain has no such horizon to mark its end. The Roman presence in southern and eastern Scotland was militarily intermittent and left untouched large tracts of Atlantic Scotland for which there is a rich legacy of Iron Age settlement, continuing from the mid-first millennium BC to the period of Norse settlement in the late first millennium AD.

Here D.W. Harding shows that northern Britain was not peripheral in the Iron Age: it simply belonged to an Atlantic European mainstream different from southern England and its immediate continental neighbours.

Review: The book is made up of five parts and eleven chapters. Some parts have only one chapter while others have two or three chapters.

Part One: This part has only one chapter but wow, what an informative one. The author talks about the aim of the book, which is to look at Northern Britain and survey what we know about it during the Iron Age. He discusses the archeological framework that we are going to be dealing with during the rest of the book. He also discusses something very important that happens to be the Celticity of Northern Britain and the question that seems to be a favorite of the British archeologist and that is; are the Celts a modern myth? The author has a reasonable logical answer to that question AND I think that in light of what this book has to say I think that Barry Cunliffe’s theory of having the Celtic beginnings away from the Hallstatt-La Tene cultures makes a little more sense too.

Part Two: Four chapters are included in this part and it is about the earlier Iron Age. Each chapter talks about the archeological record of a part of Northern Britain, and Scotland.

Part Three: This part has two chapters, and they talk about the Roman Iron Age and its impact on northern Britain.

Part Four: Three chapters that deal with the later Iron Age starting with the borders and southern Scotland and going all the way to Atlantic Scotland.

Part Five: Only one chapter that reviews all the past chapters and makes a few conclusions that sum everything else nicely.

This book is an archeological survey of Northern Britain. It has a lot of materials and also a lot of good questions which it answers in one form or another for the most part (some questions don’t have definitive answers). I found the book very interesting if a little dry. If you aren’t interested in archeological discussions supplemented lightly with classical writing then this book is not for you. In my opinion though, it does help to support Professor Barry Cunliffe’s idea of Celtic from the west in a round about way.

Celts and the Classical World by David Rankin

Author: David Rankin

Publisher: Routledge (an imprint of Taylor & Francis Group)

Publishing History: First published in 1987 by Croom Helm Ltd, first published in paperback in 1996 by Routledge, the edition I am using for this review was published in the Taylor & Francis e-Library, 2003.

ISBN: 0-203-75022-5 (Adobe eReader Format)

Synopsis: To observe the Celts through the eyes of the Greeks and Romans is the first aim of this book.

Review: The book is divided into fifteen chapters plus an appendix which covers the Romans and Ireland. It also has an extensive bibliography.

As a whole this book is pretty hard to rate and review. To me it was a mix of the book Heroic Age and a generic Celtic history book, but in an abridged form. It does however, look at a section of knowledge about the Celts that most people who study them tend to ignore OR not take into account for varies reasons and that is the Latin and Greek texts. The author takes the time to put the quotations from the Classical authors in the context of time and place and of the peoples around the Celts at the time and how these quotations could have been feasible in light of their contact with these peoples. He also looks at these texts in light of available archeological, and vernacular data where available.

But to tell you the truth I was a little bored at the beginning with all the repeated historical information. It seemed that the author was repeating the same data over and over but taking it from different perspectives or “eyes” each time. It was not until chapter ten that I started to wake up and then chapter twelve when I started to REALLY get interested. These final chapters talked about the Celtic Women, the druids and the Celtic religion and the different Celts (Galatians, Gauls and so on).

Of course the appendix was great and the bibliography is amazing.

Facing The Ocean: The Atlantic and Its Peoples by Barry Cunliffe

Basic Book Information

Title: Facing the Ocean: The Atlantic and Its Peoples 8000 BC-AD 1500

Binding: Hardcover

Publishing Date: June 28th 2001

Publisher: Oxford University Press, USA

Page Numbers: 608 pages

ISBN Number: 0199240191 (ISBN13: 9780199240197)

Synopsis: In this highly illustrated book Barry Cunliffe focuses on the western rim of Europe–the Atlantic facade–an area stretching from the Straits of Gibraltar to the Isles of Shetland.We are shown how original and inventive the communities were, and how they maintained their own distinctive identities often over long spans of time. Covering the period from the Mesolithic hunter-gatherers, c. 8000 BC, to the voyages of discovery c. AD 1500, he uses this last half millennium more as a well-studied test case to help the reader better understand what went before. The beautiful illustrations show how this picturesque part of Europe has many striking physical similarities. Old hard rocks confront the ocean creating promontories and capes familiar to sailors throughout the millennia. Land’s End, Finistere, Finisterra–until the end of the fifteenth century this was where the world ended in a turmoil of ocean beyond which there was nothing. To the people who lived in these remote places the sea was their means of communication and those occupying similar locations were their neighbors. The communities frequently developed distinctive characteristics intensifying aspects of their culture the more clearly to distinguish themselves from their in-land neighbors. But there is an added level of interest here in that the sea provided a vital link with neighboring remote-place communities encouraging a commonality of interest and allegiances. Even today the Bretons see themselves as distinct from the French but refer to the Irish, Welsh, and Galicians as their brothers and cousins. Archaeological evidence from the prehistoric period amply demonstrates the bonds which developed and intensified between these isolated communities and helped to maintain a shared but distinctive Atlantic identity.

My Review:

I’m going to start by describing the chapters in the book, then I will tell you what I thought of the book as a whole. The book has thirteen chapters, and a guide to further reading on the subjects covered in the book.

The first three chapters discuss the land, the ocean, and ships and sailors. They were a survey of how the land and ocean look geographically interspersed with myths from different peoples in the area and what the ancient (and not so ancient) geographers thought of both. The third chapter is about sailing vessels of the different peoples and the ancient (and again not so ancient) sailors of the Atlantic Ocean.

Chapter four talk about the Mesolithic period from 7000 – 4000 BCE. It talks about mainland Europe and the Atlantic zone and all the social and economical changes that could have shaped the identity of the Atlantic Peoples. It is an amazing survey of archeology and thought provoking statements that are so simple and yet so important for example on page 134 Prof. Cunliffe says: “The extent to which a community defines its identity, to distinguish itself from others, depends on the need which it perceives to do so.” At that time the need would have been more people coming into their territory for example, but this could also be true today, where most people are looking to define themselves in one way or another.

A discussion of the religious belief systems of mainland Europe and the Atlantic Zone follows in chapter four. It was really fascinating to read how the two affected each other. The time frame this chapter talks about is between 4000 -2700 BCE.

Chapter six studies the period between 2700 – 1200 BCE. It talks about the different networks and how the availability of this network help culture spread among the indigenous people of Europe and the Atlantic zone.

The next two chapters discuss the period between 1200 – 200 BCE, each one from a different perspective. Chapter seven talks about the sailors of the two seas (the Atlantic and the Mediterranean) and how they affected each other as well as a discussion on the manufacture of metals and a brief discussion on the Celtic languages. Chapter eight is all about the identity of the Atlantic peoples.

Chapter nine is a discussion of the Roman impact on Europe. It discusses the Roman conquests of Iberia, Gaul and Britain and the goods it was able to get out of it.

The Middle Ages, the period between 200 – 800 CE was the subject of chapter ten. Cunliffe talked about the decline of Roman authority and the movements of the Germanic tribes. He also talked about the changing face of Europe, Christianity and its effect and trading.

Of course no discussion of the Atlantic is complete without the Vikings and that was what chapter eleven was all about.

Chapter twelve is about the period between 1000 – 1500 CE and all the changes Europe and the Atlantic went through during that time period.

The final chapter is a summation of all that came in the previous chapters and how they tied into each other.

Now let me talk about my impressions.

At first I was not sure what to think of the first three chapters, then I remembered how Prof. Cunliffe did the same thing in his book (which came after this one) Europe Between the Oceans. He was setting the stage for the historical stuff and giving you an idea of how the land ocean look like and later he will show you how the physical features shaped the people that live on that land and sailed that ocean.

I think what I liked most about this book was that the author was not afraid to include his conclusions (clearly stated as such) on the whys of things, like why the Vikings came raiding to give an example. I also liked the fact that while this book was obviously geared towards the layman or at least the college student the author still didn’t treat his readers as simpletons by over simplifying things. Of course I also love the way the book was full of photos, illustrations and maps. I also appreciate the further reading section at the end of the book which tells you where to look for further reading on each chapter.

  

Now let us address the elephant in the room and that is the latest theory about the Celtic Origins which this book is supposed to have presented. And really, you have to look pretty hard to see it. I’m going to make it easy on you and tell you that it can be found in chapter seven. Cunliffe gives you the short version of it when he is summing up his book in the last chapter and I’m quoting here:

“It was, no doubt, during this first cycle of maritime contact that a lingua franca developed allowing travelers by sea to communicate one with another. If, as we might reasonably suppose, the ships were the prerogative of the elite, then the language which evolved over the millennia would have become the language of the elite. In such a situation the disparate languages which might have been spoken before contact intensified would soon have converged to become a similar tongue, understandable throughout the lands of the Atlantic facade. By the first millennium BCE the common language spoken across most of the region was a branch of Indo-European known, since the seventeenth century, as ‘Celtic’ – the language which still survives, though in modified form, in parts of Scotland, Ireland, Wales, the Isle of Man, and Brittany.”

Basically he is saying look more closely to the Atlantic maritime networks for the development of the Celtic languages as opposed to Central Europe. Koch says it best in his 2009 book:

“Barry Cunliffe, 2001, 261-310, has proposed the origins of the Celtic languages should be sought in the maritime networks of the Atlantic Zone, which reached their peak of intensity in the Late Bronze Age and then fell off sharply at the Bronze-Iron Transition (IXth-VIIth centuries BC).”

Should we jump on this theories band wagon? Well, let’s see. Some linguists are happy with it but most are not. Most geneticists though are VERY happy with it. I would suggest keeping it in mind when reading books in the future, it is a plausible theory but without more information and more evidence this theory is just that. A theory. John Koch’s 2009 book on a language called Tartessian, which was spoken in Southern Spain, identifies it as Celtic, and this seems to support the Cunliffe theory but there has been no real challenge or agreement with this from other quarters (at least not that I have heard off, if you have something please let me know). So basically the jury is still out…

In the end here is what I want to say. If you are looking for a more rounded book on the history of Europe then I would suggest Europe Between the Oceans, which is an amazing tomb that came after this book. It doesn’t out right talk about this theory but is very obviously colored by it. If however you are more specific and want to read about the history of the Atlantic peoples alone then this book is very much for you, just don’t expect a lot of talk about the Celts alone, they are one group but not the only group in that part of the world.

Samhain Ritual 2010

As I usually do every year I went to the desert to be sort of alone to do my ritual and meditate (I say sort of because no one should go to the desert alone, I had my boyfriend with me but he was in a different tent during the whole time and basically kept to himself).  I was there before the sun set and watched it do so and after that I set up my alters and got everything ready at a spot near a shrub that always seem to vibrate with energy.

The Ritual:

What is needed: four candles (three for representing the gods, ancestors, and spirits, and one to represent the central or ‘hearth’ fire), offerings (bread, raw meat, and apples) a drinking vessel, a vessel to hold offerings (apple juice). Purifying water (I use rain water or spring water).

Purifying My Self Before Ritual:

I dip my hand into water, touch my forehead and say:

“May I be pure that I might cross through the sacred.”

I dip my hand again, touch my lips and say:

“May I cross through the sacred that I may attain the holy.”

I dip my hand again, touch my heart and say:

“May I attain the holy that I might be blessed in all things.”

Main Part of the Ritual:

Opening Prayer:

The fertile land below,
the blue sea about,
the vast sky above,
their blessings here tonight.

Kindling the Fire:

Lighting the candle.

I light the hearth candle,

May it grow strong,

May it grow bright,

May it carry my prayers to the gods.

Prayers to the Hosts:

Light a candle

A fire for the gods is here,
Excellent Hosts,
proficient in wisdom and skill,
splendid and hardy troupe,
generous patrons,

Morrígan, great warrior goddess, prophetess, and sorceress, I raise my voice in praise of you with wonder and awe.  I sit in your presence, oh great source of terror and comfort.

Lugh Lamhfhada, great warrior and god of many arts, I praise you.  Bright and shining god and flaming spear out of the chaos I honor you.

Fáilte!

Give offering

Light a candle

A fire for the ancestors is here,
for those whose graves we rest on
and whose fame we seek to follow.
A lamp to guide your way
through the mists
from Tech Duinn.
Fáilte!

Give offering

Light a candle

A fire for the Fair-Folk and land spirits is here,
auspicious and kindly denizens,
hosts of the abundant land,
gentry of the hills and mounds,

Spirits and guardians of the desert,
People of Peace,
Fáilte!

Give offering

Hail and Greetings to
The Three that are here,
Excellent Gods,
Beloved Ancestors,
and Kindly Spirits;
the three eternal fires
that illuminate the world.

Purpose of the ritual:

This ritual is to celebrate Samhain.

Main Offering/Sacrifice

To the Ever-Living Three
I give this raw meat and bread
in honor and in gratitude and in love,
honoring the ancient and ancestral
contract that binds us.

Give offering

Peace to sky,
sky to earth,
earth beside sea,
strength in each.

Hail to the gods,
love to the dead,
peace to the Good-Folk,
noble is each.

Personal Prayers:

As this year draws to its end,

I give thanks for the gifts it brought.

I give thanks for all I’ve learned.

I give thanks for all I’ve loved and lost,

and for all the friends I’ve gained.

Ending the Ritual:

Drinking cup filled with apple juice

I thank the gods of my ancestors for joining me in my ritual, I thank my ancestors for guiding me, and I thank the land spirits for aiding me.  I thank you all for being a witness to my endeavor.

Libate and Sip

After the ritual I like to sit and meditate on the passed year.  I also take out my last year’s resolutions see what I accomplished from that list asses what I didn’t and why; and write out the new year’s resolutions. For a look at what the result of my meditation and my resolutions please see: Samhain 2010 journal

Ancient Europe: Encyclopedia of the Barbarian World

Synopsis:

This detailed encyclopedia is the first to explore the many peoples of early European civilization. Viewed as “barbarian” through the lens of ancient Greece and Rome, these civilizations were responsible for such accomplishments as the rise of farming in the Neolithic era and the building of Stonehenge. Coverage extends from prehistoric origins through the early Middle Ages (8000 B.C. to A.D. 1000) when tribal movements helped define the end of ancient culture and the rise of the modern European world. Arrange topically and chronologically Ancient Europe, 8000 B.C. to A.D. 1000 features include 200 illustrations (including the black & white images, color images, and line drawings); 70 maps; a chronology; index; two eight-page color inserts; cartographic end papers; glossary of key archaeological terms and more.

Review:

Ancient Europe: Encyclopedia of the Barbarian World talks about European societies between 8000 BCE and 1000 CE. These dates are not arbitrary; 8000 BCE is the time when Europe was freed from glacial ice and modern climate conditions were established and 1000 CE is the time when Christianity spread across northern and eastern Europe and many of the current European states were established. The encyclopedia is written by a knowledgeable team of archaeologists and historians, each writing about their field of expertise.

Ancient Europe is a two volume encyclopedia edited by Peter Bogucki and Pam J. Crabtree. In the introduction they tell us why it is important to study the barbarian societies of Europe. They give us five reasons that are connected to each other. The first is that the barbarian societies provided the technological, economic, social, and cultural foundations for the late medieval and modern European societies that we know from the historical records. By studying this record we can see the precursors to many modern customs and practices, and we get to know how the ancients lived. It also gives us a counterbalance to the view that if it was not written down then it didn’t happen. The introduction also gives us a view of what the authors feel about HOW the archaeological records are used by people. I quote “In studying archeology, it is important to separate the factual evidence and sensible interpretations from the fantasies of those who see archeology as a mirror for their spiritual and political beliefs. Stonehenge is of interest not only to serious archaeologists for what it can tell them about Bronze Age society but also to impressionable and gullible people who believe that it has mystical power.” I found that a bit insulting since Stonehenge is shown to have been a burial place and a place where people may have come for healing in and after the Bronze Age (as the latest excavation into Stonehenge seem to imply). So isn’t the obvious interpretation that the ancients THOUGHT of it as a place of power? How does that make people who believe that today into gullible and impressionable? I guess now we know what the editors’ bias is. I do understand what the editors are talking about though, since most people mistakenly attribute the building of Stonehenge to the Druids or even assume that they may have used it as a place of worship but I believe that they could have made their point with a little more finesse.

Volume one of Ancient Europe covers the period between 8000 – 2000 BCE, the Mesolithic to Copper Age. This volume is further divided into smaller time periods and each one is given its own section.

Part One: Part one is all about how archeology, its development, how it works and what things help the archaeologist give us a complete picture of the pre-historic era. I loved this part because of the explanations given on how archeology developed and what methods archaeologists employ to give us their interpretations of the things they find. The authors of the essays talk about the kinds of things found on digs and how important they are and what can be inferred from them. How things can be dated by looking at how deep they were buried in the ground and how from the climate changes affected how people behaved. In some cases the authors provide case studies that illustrate their point.

Part Two: Post-glacial Foragers from 8000 – 4000 BCE, is the topic of part two. This is where the actual history begins and the authors go all over Europe. I loved the cases that the editors had after some of the articles, especially the one on Mount Sandel. I learned a few things about archeology that I didn’t know before but mostly I learned a lot about the Mesolithic period.

Part Three: Part three is about the transition from a hunter-gatherer society to an agricultural society. It took place between 7000 – 4000 BCE. This part lays down the foundation for the Neolithic package, again the case studies and essays presented give so much information that will be of interest to anyone studying the history of Europe during that time period.

Part Four: This part talks about the time period between 5000 – 2000 BCE. This is the period where farming is solidified and the societies fully adopt the Neolithic Package. I learned a lot in part four when it comes to the kinds of animals and crops grown in the Neolithic period and the cultures prevalent during that time. I also learned all about the consequences of the Neolithic package.

At the end of Volume one there are pictures of some of the places mentioned in the volume.

Volume two of Ancient Europe covers the period between 3000 BCE – 1000 CE, the Bronze Age to Early Middle Ages. This volume is further divided into smaller time periods and each one is given its own section.

Part Five: Masters of Metal 3000 – 1000 BCE. This part is about the emergence of the Bronze Age and the societies that worked with Bronze. The major changes in the Bronze Age come in the form of metallurgy, burials, and power and status among society. This part is amazing in that it explains EVERYTHING. I like the way that they assume the reading is coming to them as a clean slate. I especially loved the essays on Bronze Age Britain and Ireland.

Part Six: The European Iron Age 800 BCE – 400 CE. As with every other phase the beginning and end of the Iron Age really depend on where you are in Europe. The case studies provided really give great examples of what the articles talk about. The part also talks about the different people separately, like the Celts and the Germans.

Part Seven: Early Middle Ages and the Migration period. This part covers the period between 500 CE to 1000 CE. There are three essays in this part that I really enjoyed reading (all the essays are great but these were extra special), the first is on history and archeology and the second is on state formation and the third is on gender. There are also impressive essays on the migrations which includes featured essays on Jutes, Saxons, Angles and so on; as well as Christianity in Ireland at that time period.

At the end of Volume Two, just like Volume One there are pictures of the places mentioned in the volume. At the very end also there is a glossary of terms and an index that is pretty comprehensive.

A MUST HAVE TWO VOLUMES!  These two books are a treasure trove of articles that are simple to read and informative.  Each article is written by someone famous in that field and the editors have tried successfully to give background to pre-history, and archeology in order for the reader to understand what the articles are presenting.

Brigit: The Exalted One

I wanted to write about Brigit because she is the patron goddess of the tribe I belong too.  She is one of the famous goddesses of the Tuatha De Danánn, and there is so much information (and misinformation) out there about her.

Let us look at the etymology of the name and its possible meaning.  The name Brigit is Old Irish and came to be spelled Brighid by the modern Irish period. Since the spelling reform of 1948, this has been spelled Bríd. The earlier form gave rise to the Anglicization Bridget, now commonly seen as Brigid.  The name Brigit probably derives from the older *Briganti* which might have meant Sublime One or Exalted One.

The some of the sources for most of what we know about Brigit come from Cormac’s Glossary, the Lebor Gabála Érenn, Cath Maige Tuired, Imcallam in da Thurad as well as some inscriptions of what is thought to be variations of her worshiped in Britain and on the continent.

Brigit’s divine responsibilities are in the areas of poetry, prophecy, smithing, medicine arts and crafts, cattle and other livestock.  In Roman Britain she was the equivalent of the Roman goddess Minerva and the Greek Athena. She is sometimes thought of as the patron goddess of the filid.  According to Cormac’s Glossary, Brigit was a set of triplets, each one having the same name: a goddess of poetry, a goddess of smithing and a goddess of healing respectively.  Her favored time of year is said to be spring, and her feast day is Imbolc celebrated around February 1.  And her special region is said to be in Leinster, in the southeast corner of Ireland.

She seems to be a pan-Celtic goddess.  She is known as Bríghde or Bríde in Scotland, as Fraid in Wales, Brigan or Brigandu in Gaul, Brigantia or Brigantis in Great Britain, and Brigindo in Switzerland.  She is associated with rivers and streams and gives her name to the Brent in England, the Braint in Wales, and the Brighid in Ireland.  She is also thought (by some scant evidence) to be a Sovereignty goddess through her marriage to Bres as well as her name being part of the name for King in Welsh, and a goddess of agriculture though her association with lactating ewes and cattle.  She is also linked to fire cults.

Brigit is the daughter of the Dagda though we are not quite sure who her mother is though she is said to be a poet, her brothers are Cermait, Aengus, Midir, and bodb Derg.  She was married to Bres of the Fomoire and their son Ruadán who died while trying to kill the divine smith Goibniu.  Brigit’s lament of her some is said to be the first keening heard in Ireland.

If we really look at what we have of Brigit we can see that we have some information and a lot of speculation especially when the lines between the Goddess Brigit and the Saint Brigit becomes blurred.

Works Cited:

Koch, John T.  Celtic Culture: A Historical Encyclopedia.  ABC-CLIO, Santa Barbara, California.  2006.  Pp. 287-289

Monaghan, Patricia.  The Encyclopedia of Celtic Mythology and Folklore.  Facts On File, Inc, New York.  2004 pp59-60

“Brigit” Mary Jones.  Jones’ Celtic Encyclopedia 2004, Access : July 16, 2010 http://www.maryjones.us/jce/brigit.html

“Brigantia” Mary Jones.  Jones’ Celtic Encyclopedia 2004, Access : July 16, 2010 http://www.maryjones.us/jce/brigantia.html

Gaol Naofa Gealach Úr Rite

Being part of a tribe is a wonderful thing, even if it is an online tribe (or in the case of Gaol Naofa, an organization).  Being a member of a tribe of course comes with its obligations and one of mine to my tribe is the New Moon Rite that I perform every month.

It is a wonderful habit that keeps me close to my tribe and the Gods of the tribe. From the Gaol Naofa (GN) site: “On the new moon of each month, members of Gaol Naofa join together in spirit to honor the gods and spirits, and to celebrate our ancestral heritage thereby fostering solidarity and the blessings of the dé ocus andé.”  I thought I would share with you this month’s rite.  The ritual itself comes from GN and is written by GN Founder, Tomás Flannabhra.  The rite also has some tweeks from me to make it my own.

What is needed: four candles (three for representing the gods, ancestors, and spirits, and one to represent the central or ‘hearth’ fire), offerings, a drinking vessel, a vessel to hold offerings.

Opening Prayer

The fertile land below,
the blue sea about,
the vast sky above,
their blessings here tonight.

“Hymn to the New Moon” (Carmina Gadelica 303)

Hail to thee, thou new moon,
beauteous guidant of the sky;
hail to thee, thou new moon,
beauteous fair one of grace.

Hail to thee, thou new moon,
beauteous guidant of the star;
hail to thee, thou new moon,
beauteous loved one of my heart.

Hail to thee, thou new moon,
beauteous guidant of the clouds;
hail to thee, thou new moon,
beauteous dear one of the heavens!

Kindling the Fire

(light a candle)

I shall kindle this fire this evening
in the presence of radiant Bríd,
golden-flame of our hearth and home.
May she bless and preserve it,
this fire of warming,
fire of wisdom,
fire of hospitality
that is here;
She, the branch with blossoms,
red-cheeked Bríd.

Hail to the Hosts

(light a candle)

A fire for the gods is here,
Excellent Hosts,
proficient in wisdom and skill,
splendid and hardy troupe,
generous patrons,

Morrígan, great warrior goddess, prophetess, and sorceress, I raise my voice in praise of you with wonder and awe.  I sit in your presence, oh great source of terror and comfort.

Lugh Lamhfhada, great warrior and god of many arts, I praise you.  Bright and shining god and flaming spear out of the chaos I honor you.

Fáilte!

(give offering)

(light a candle)

A fire for the ancestors is here,
for those whose graves we rest on
and whose fame we seek to follow.
A lamp to guide your way
through the mists
from Tech Duinn.
Fáilte!

(give offering)

(light a candle)

A fire for the Fair-Folk and land spirits is here,
auspicious and kindly denizens,
hosts of the abundant land,
gentry of the hills and mounds,

Spirits and guardians of the desert,
People of Peace,
Fáilte!

(give offering)

Hail and Greetings to
The Three that are here,
Excellent Gods,
Beloved Ancestors,
and Kindly Spirits;
the three eternal fires
that illuminate the world.

Main Offering/Sacrifice

To the Ever-Living Three
I give this raw meat and bread
in honor and in gratitude and in love,
honoring the ancient and ancestral
contract that binds us.

(give offering)

Peace to sky,
sky to earth,
earth beside sea,
strength in each.

Hail to the gods,
love to the dead,
peace to the Good-Folk,
noble is each.

Personal Prayers

I pray for the strength and courage  to fight my daily battles, to live my life to the fullest, and to seek knowledge and wisdom.

Prayer for Gaol Naofa

Ancient and noble Three of the Gael, of kin and contract, illustrious Patrons, Hosts, and Progenitors! Guide, preserve and inspire our tribe, uphold us into the world as we rekindle the blazing ancestral fires that shall illuminate the way to the future. In health, in honor, in courage, in wisdom, in justice, in truth, in generosity, we go forth into the light of day and onto the roads with your blessings upon us and with victory to be ours.

Toast

(take a cup, quaich, bowl, horn, or other drinking vessel and fill it with a beverage of your choice (perhaps mead, ale, milk, juice, water…) Raise the vessel before the shrine:)

To the Beloved Dead!

(libate and sip)

To the Excellent Gods!

(libate and sip)

To the Fair-Folk and land spirits!

(libate and sip)

To my kindred!

(libate and sip)

To Gaol Naofa!

(libate and sip)

To health, wisdom, and prosperity!

(libate and sip)

From my journal:

This was the first month in which I did the New Moon rite after the formal contract with my household deities.  It was very different then before.  I felt a very powerful current go through me through out the rite.  I usually feel it but this time it was very pronounced and very strong that there is no way I can say to myself that I had imagined it.  I’m very pleased with how things have been moving along lately.

Book Review: The Complete Idiot’s Guide to Ethics

I know how people view “The Complete Idiot’s” series of books (I’m one of these people or I used to be) but when you get a complicated subject like ethics, then you start to view things a little differently. It is hard to know where start with complicated objects and when more scholastic beginner series fail you (in my case it was Oxford’s “A Very Short Introduction”) then you start to look at more mainstream ones and this is why I bought this book.

This book is divided into five parts. Part one is about the philosophy of life, ethical dilemmas, the difference between faith and reason, and how to balance religion and science when thinking about ethics. Part two discusses the nature of ethics. Part three has general recipes for guiding ethical decision-making. Part four is about applied ethics in the fields of the environment, biomedicine, business, and animal rights. And finally, part five is about the ethics of social justice.

I think what I mostly loved about the book is the easy way it described the main theories in ethics. The authors made it fun and they did not seemed to be biased towards one specific theory. Instead they explained each one and then gave you the flaws in them, and then how they can be applied. The conclusion they come to is that each of these theories has a flaw, and the best way to use them is to mix them together to get the best result. I would recommend this book to anyone looking to dip their feet into the ocean of ethical theories.

Lúgh Lamhfhada: Master of All Crafts

I gathered a lot of information on Lúgh when I decided to ask him formally to be my patron and then I decided to write this essay for others who might be thinking about him too.  It is ironic that I wanted to do this because apparently (something I learned after my research) he is associated with sworn contracts!

Lúgh is the easiest god to talk about and he is also the hardest.  There is a lot of information on him but most of it is fragmented, however, it does give a good picture of who Lúgh Lamhfhada is.  Our information comes from iconography from the Pre-Roman period, place-names, iconography and epigraphy from the period of the Roman occupation, testimony of the Greek and Roman writers and literary traditions of the insular Celts.  Possibly the earliest mention of Lúgh is in the Leinster cycle of poems, specifically “Lugh sceith”–“Lugh’s shield”, a poem in praise of the legendary Labraid. Other major texts that mention Lúgh are the Lebor Gabála Érenn, which briefly mentions Lúgh and the battle with the Fomorians, the Cath Maige Tuireadh in which Lúgh comes to the Tuatha De Danann and battles the Fomorians, the Oidheadh Chlainne Tuireann is a side-story to Cath Maige Tuireadh, the Sons of Turenn kill Lúgh’s father Cian, and Lúgh extracts an eric that results in their death, the Compert Con Culainn tells of Lúgh’s siring Cuchulain on Dechtire, the Táin Bó Cuailnge where Lúgh appears to Cuchulain and tells him he is his father, the Baile in Scáil where Conn Ceadcathach is taken to Lúgh’s house and is told of the future high kings of Ireland by Lúgh and the goddess of sovereignty and “Ar an doirseoir ris an deaghlaoch” a late poem, this has Lúgh raised on Emhain Abhlach.

I’d like to start with his name as he has many; some are famous while others are not.  He is called Lúgh Lamhfhada, Lúgh Samhildánach, Lúgh Lonnbeimnech, Lugaid Lága and Lugaid Láigne.  Lamhfhada means “of the long arm” and this refers to his ability with the spear rather than having a long arm.  Samhildánach means “the one who possesses equal knowledge of all the arts”, Lonnbeimnech means “fierce striker” and both Lága and Láigne mean spear.  Looking at the proper name though gives a few confusing definitions for him.  Lúgh name is thought to mean “shinning one” or “light” and because of that he was thought to be a solar god, but that is not true.  His name is more associated with storms and rain as he is the beginner of the harvest.  So if his name means “light” it is likely that it is more like lightning flash as in thunder.  His name is also linked to the Old Celtic stem word lugi, which means “to swear, or oath”, which makes him associated with sworn contracts.  There also seems to be a little pun on his name because Lú also means little, in the sense that he is overlooked until his power is shown.

Now let us talk about Lúgh.  Lúgh is the son of Cian and Eithne.  Cian is the son of Dian Cécht, the physician of the Tuatha Dé Danann.  Eithne is the daughter of Balar, the champion of the Fomorians.  So in a patrilineal society that means that his allegiance is to his father’s family as opposed to his mother’s.  He is a part of a set of triplets, two of which were killed and he is the only survivor.  He was fostered to Tailltiu, who is a Fir Bolg Queen associated with clearing a large field for agriculture, he is also said to have been fostered to Manannán mac Lír.  He is youthful, athletic and handsome.  He is the divine prototype of human kingship.

Lúgh is associated with Lughnasadh, some link him to ravens though the evidence for that is circumspect.  During the la Téne period there was a god who was widespread and he was shown on the La Téne art of the period with birds, horses, Tree of Life, dogs or wolves, twin serpents and mistletoe.  We don’t have a name for him but because of the place names that are associated with where these artifacts were found we can guess that this god might be Lúgh.  During the Roman occupation the name Lúgh was not used a lot however, this could be due to the Roman habit of giving the local deities Roman counterpart.  From the evidence we have Lúgh is linked to Mercury and there were over 400 dedications to Mercury found.

So let us talk about Lúgh’s domain.  He is a warrior, a sorcerer, a smith, a harpist, a champion, a poet, a historian, a physician, a cupbearer, a skilled god of commerce and a brazier.  He is associated with heights, he has multiple forms, and he is a sovereign protector with warrior attributes.  He is a master of all crafts and arts.  He chants spells to encourage the army of the Tuatha Dé Danann, he is a warrior that succeeded by the skill of his magic as well as brute force.  He uses a spear, and a sling in combat.  He shows his skill as a physician when he uses herbs to cure Cú Chulainn (whom he is associated with as father or foster father depending on the story read) in the Ulster cycle (not surprising considering who his grandfather is).

Some conclusions on my part:

–       Originally he might have been a god of sworn contracts.

–       Through his connection to the Fomorians (who were originally thought to be land gods or spirits that granted agriculture or withheld it) and to Tailltiu we can say that he is a god of harvest, as he got the secrets of the agricultural cycle from the Fomorians (Bres) and he was fostered by Tailltiu who cleared the largest plain for agricultural use.

–       He seems similar to An Mórrígan in that he encourages his army by chanting spells, he seems to be associated with Ravens (for An Mórrígan it was the crows) and it is not a clear association.  They both have a strange relationship with Cú Chulainn.  They are both warriors that use magic as well as might to fight.  Both are associated with sovereignty.  It is said that magic cows are created by the advice of the god Lúgh in order to defy the oppressive demands of Bres, which in the end might have brought conflict and we know that An Mórrígan is associated with cows mainly stealing them to instigate wars.

Bibliography:

Green, Miranda J.  Dictionary of Celtic Myth and Legend.  Thames and Hudson, New York. 1997

Ross, Anne.  Pagan Celtic Britain. Academy Chicago Publishers, Chicago. 1967.

MacCana, Proinsias.  Celtic Mythology. The Hamlyn Publishing Group, London. 1970.

Mackillop, James.  Myths and Legends of the Celts. Penguin Books, New York.  2005

O’Rahilly, Thomas F.  Early Irish History and Mythology. Dublin Institute For Advanced Studies, Ireland. 1999.

Ó hÓgáin, Dáithí.  The Lore of Ireland: An Encyclopedia of Myth, Legend and Romance.  The Boydell Press, Woodbridge. 2006

Why A Formal Contract With The Deities

So I’ve had people ask me WHY would I want a formal contract with the deities?  Haven’t I been making offerings to them already?  Weren’t they already my household deities?  The answer to the second and third questions is yes.  The answer to the first one is not so easy.

The idea for a formal contract just came out of a few things that I read in a couple of books.  The one book that is a representation of all I had read was The Horse, The Wheel and Language by David W. Anthony in it he says that an Indo-European speaking patron could accept outsiders as clients without shaming them or assigning them permanently submissive roles, as long as they preformed the sacrifices properly.  Praise poetry at public feasts encouraged the patrons to be generous and validated the language of the songs as the vehicle for communicating with the gods who regulated everything and therefore spreading the language. (p.343) He also said that The Proto-Indo-Europeans sacrificed sheep, cattle, and horses to a troublesome array of sky gods, and fully expected the gods to reciprocate the favor. (p.98) Putting the two pieces of information together gave me the idea of the formal contract.  The fact that the Celts had household gods that they worshipped other than the ones that the tribe prayed too also helped me make this decision.

I am not saying here that this is attested too in any literature, but it does make some sense to me at least.  So this is my UPG on this instance.  Here is my ritual:

Purifying Self:

Dip your hand into water, touch your forehead and say: “May I be pure that I might cross through the sacred.”

Dip your hand again, touch your lips: “May I cross through the sacred that I may attain the holy.”

Dip your hand again, touch your heart and say: “May I attain the holy that I might be blessed in all things.”

Petition Ritual:

Sit or stand in front of the deity Altar/Shrine and say a blessing for the three realms:

The Waters support and surround me.

The Land extends about me.

The Sky reaches out above me.

At the center burns a living flame.

Light the candle or flame at the center of the Altar/Shrine.  Say:

I light this fire to carry my prayers to the Gods of my ancestors.

Now you ask the gods, nature spirits and ancestors to join you.

I ask the gods of my ancestors to join me in my ritual, I ask my ancestors to guide me, and I ask the land spirits to aid me.  I ask all to be a witness to my endeavor.

Now insert a prayer for the gods you want to petition.

Morrígan, great warrior goddess, prophetess, and sorceress, I raise my voice in praise of you with wonder and awe.  I sit in your presence, oh great source of terror and comfort.

Lugh Lamhfhada, great warrior and god of many arts, I praise you.  Bright and shining god and flaming spear out of the chaos I honor you.

Next state the purpose of the ritual:

I would like to formally ask you to accept me as a client. I will make offerings to you daily and dedicate all my rituals to you and in exchange I ask for your guidance, blessings, fighting strength and prosperity in my life.

Now it is time to make the offerings:

Pick up the offering for An Morrigan and raise it above your head and say:

To the Morrigan, I honor you.  My Queen, I offer you my hospitality and give thanks for your blessings and protection!

Now place the offering in the place designated for the Morrigan.  Pick up the offering to Lugh and raise it above your head then say:

To Lugh Lamfhada, I honor you.  Samildananch, I offer you my hospitality! The Voice of Thunder, I give thanks for your blessings and protection!

Now place the offering for the place designated for Lugh.

Now thanks the gods, nature spirits and the gods for listening to you.

I thank the gods of my ancestors for joining me in my ritual, I thank my ancestors for guiding me, and I thank the land spirits for aiding me.  I thank you all for being a witness to my endeavor.

Listen carefully to your dreams or divination to see how the ritual went.

From my journal:

I woke up today to a feeling of peace and when I performed my daily offerings for the first time I not only felt peace but also I felt power, as if I was infused with it.  I’m guessing that my contract was accepted.  Another thing that made me feel that were my dreams from yesterday.  I dreamt of ravens and crows giving me bread.  They would also land on my outstretched hands to take food from me without scratching me or harming me in any way.

Bibliography:

Anthony, David W.  The Horse, The Wheel and Language.  Princeton University Press, New Jersey. 2007 p. 98, p. 343

Serith, Ceisiwr. A Book of Pagan Prayer. Weiser Books, San Francisco. 2002. p. 36