CHARMED MOM's blog: "HISTORY OF WICCA /PAGANISM"

Try though we might, it is not easy to escape the influence of Christmas in this country. It is easy to become jaded and cynical about it, wondering why it is not the magical time we all experienced as children, wondering how it ever got so commercial. For modern pagans who may still observe the holiday because their families do, it is a confusing time of year; how to celebrate this as a seasonal festival when so many of our associations with this holiday have to do with gifts, food and merrymaking? Even for those who celebrate this day as the birth of Christ, it must be difficult to stay focused on that significance, with the tinsel and shopping and office parties and the newest toys for kids clouding their vision. I for one find that cynicism abounds at this time of year, and that many adults dread the "holidays" because of family issues and stresses that seem to become more pronounced. The emphasis on having a picture-perfect "Martha Stewart" style celebration is a set-up for disappointment; and kids these days are so focused on getting presents that they hardly have time to enjoy the more sensual pleasures of the season (winter activities, traditional foods, music, decorations). Of course Christmas was not always this way; modern societies are far removed from our ancient connections to Nature; yet we still retain customs derived from the agricultural calendars of our ancestors. Perhaps there is something to be said for examining the modern traditions of Christmas in light of their ancient origins. It may be surprising to find that many of the customs still associated with Christmas today are, in fact, derived from ancient pagan traditions. The seasonal observance of holidays such as Channukah and Kwaanza are tangentially influenced by the overwhelming emphasis on Christmas, and in the United States it has become common in recent years to give a more even representation of these holidays alongside the more popular one: Christmas. Yet the religious significance of the season seems remarkably absent much of the time. And of course the symbols of the season are very secular in nature: trees, mistletoe and holly, Santa Claus, reindeer...how do such symbols relate to the birth of Christ? Christ's Birthday? or Winter Solstice? To begin, let us look at the actual reason this holiday exists: for Yule and Christmas are not so very different, underneath it all; both celebrate the arrival of the sun/son; or, if you like, the light of the world... Ronald Hutton, in his excellent book The Stations of the Sun, has this to say about the story of the Nativity: It "makes sense on a mythological level--an archetypal representation of the birth of a hero at the junction of many worlds, (who is) engendered partly of humans and partly of the divine, born in a location that is neither indoors nor in the open air, belonging partly to humans and partly to animals, and adored by those on the margins of society." Most modern pagans acknowledge Yule as the rebirth of the light half of the year; some traditions perform the play of the Oak King and the Holly King, just as it is done at Midsummer, to mark the change of the seasons as one of them reigns over the other. It is also generally accepted that the date of Christmas is an arbitrary one; that it was chosen to coincide with the pagan solstice celebration, as a way of "converting" the "heathens" (or country folk, heath-dwellers) to the Christian way of life. The first written record of the reason for this holiday's occurrence on December 25th was in 354 AD, in Rome, when one scholar wrote: "It was customary for pagans to celebrate the birth of the sun...when the doctors of the Church perceived that the Christians had a leaning to this festival, they took counsel and resolved that the true Nativity should be solemnized on that day." However, the tradition of celebrating the solstice on this day is not much older, at least according to extant records: it was officially decreed in the year 274 by the emperor Aurelian. A century later, the archbishop of Constantinople observed that fixing the date of the "Nativity of the Sun of Righteousness" was necessary because "while the heathens were busied with their profane rites, the Christians might perform their holy ones without disturbance." Saint Augustine encouraged Christians to honor "He who made the sun, not the sun itself." As an aside, the word "Yule" is believed to derive from a colloquial Scandinavian term meaning "wheel." There is also some speculation it is dervied from the Old English word for "jolly." But its exact etymology is still debated. The concept of the wheel makes more sense to me, since this date marks the definitive point in the Wheel of the Year, and for many cultures and calendars it is the start of the new year. We know that the observance of the winter solstice was very significant in ancient times. Since this date represented the moment when the days would again become longer, when light would return to the land, the rural folk who faced lean times in winter had reason to be thankful. The use of candles as decorations and ritual objects, dating from ancient times, clearly indicates the importance of honoring the deities of light. The sun's return meant spring was on its way,and with it, the birth of new animals to the flock, and the softening of the soil tilled by our ancestors who lived as animal herders and farmers. Their celebration of this date as a holy day, when they worshiped and honored the sun as a deity, was an affirmation of their survival of the cold months of winter. They subsisted on the dried meats of the animals they slaughtered at Samhain, and what little produce they could preserve from the final harvest. Much of the folklore surrounding winter solstice rituals from various cultures has to do with very basic symbols of agriculture and animal husbandry; in other words, the dormancy of winter as a time of scarcity, and the return of the light as a harbinger of new growth. In Frazer's The Golden Bough it is observed that Bethlehem means "House of Bread,"and that this indicates an association of the birth of Christ with ancient rituals honoring a god of grain and vegetation. The Christian mass includes as its central climax the sharing of bread which represent Christ's body; such symbology dates from well before the dawn of Christianity. And the drinking of the fruit of the vine, in addition to honoring ancient harvest deities like Bacchus and Dionysus, was also believed to insure a bountiful grape harvest in the coming year. In areas where other fruits were the important crop (like apples in England), many rituals developed around blessing the orchards at Yuletide. Called "saining," these rites blessed fruit trees and livestock so that they might bring abundant food in the seasons ahead. Many of the "wassail" songs reflect this in their lyrics, such as "And here is to Cherry and to his right eye; May Yule bring our mistress a good mincemeat pie." During these rites, Cherry, a common name for a roan-colored cow, might even have a cup of cider tossed in his face; the way his head turned in response was considered a way of divining the health of the herd in the months to come. The Holly and the Ivy; Did Someone Say "Tree Worship?" Another potent symbol of Yuletide is the use of evergreen plants to decorate indoors, including holly, ivy, and mistletoe. In the British Isles, it has been customary since time immemorial to decorate with flowers or greenery at all seasonal celebrations; the traditional "evergreen" plants were those that flourished in the winter months, and also included rosemary, gorse, bay, cypress, and yew. The tradition of kissing under a bough of greenery first became widespread in the late 18th century; but this was as likely to be made of holly or gorse as it was to be mistletoe. The ancient association of mistletoe with the Druids was mentioned in a Christmas short story by Washington Irving in 1819, around the time of the revival of interest in Druidism in England. But apparently its vibrancy during winter and its lovely white berries were the main reasons for its popularity as "the kissing bush." Many modern Witches still perform a ritual of the Oak King and Holly King at Midsummer and Midwinter. The Holly King rules the Waning year; the Oak King, the Waxing Year. The two battle each other for dominance at Litha and Yule, respectively. Just as this rite is a symbolic reenactment of the sacrifice of a young male of the tribe, to appease the gods who ruled the seasons; it is clear that Christ, like the Persian god Mithras (also born at Midwinter), is a symbol of rejuvenation and light. In cold climates, basic survival was based upon subsisting from one harvest to the next; honoring the return of the sun was believed to ensure a bountiful crop, and healthy livestock. In the British Isles (the birthplace of modern Witchcraft, and a region bursting with centuries of religious conflict and mystery) many other rites and customs still exist that reflect these "heathen" (heath-dweller, or country folk) ways of life. Eat, Drink and Be Merry, or, How Not to Diet During the Holidays One undeniable feature of the Christmas holidays centers around traditional foods, and the time-honored "tradition" of feasting (and, in our sedentary society, over-eating). Many of us who celebrated Christmas as children have vivid memories of special dishes (some we loved, some we hated! my own favorites were a rosemary-roasted chicken prepared by my grandfather, and my dad's fried smelt; but I watched in horror as other family members ate calamari or Yorkshire pudding). The sheer plethora of traditional cookies and sweets of the season, from many cultures but especially prevalent in Germany, Italy and the UK, is testament to an elaborate history of foods created especially for the season of Yule. Originally, feasting at this season had several purposes: one, to acknowledge the return of the season of growth with eating heartily during a season of scarcity was a way to give physical expression to the hope for abundance in the year to come. Second, in countries where winter meant a very bleak time of inactivity (as in the fishing and farming communities of rural Scotland), a feast was a way of alleviating boredom and depression. Third, the elaborate Yuletide activities of the nobility from the Middle Ages onward gradually developed into status-conscious events wherein households vied with each other for acts of generosity to their communities: for the poor, this meant eating well and receiving much-needed gifts of new clothing or shoes. During the Protestant Reformation, when Yuletide festivities were all but banned, there were still some stubborn monarchs and lords who persisted in their celebratory rites of feasting and of treating their household servants to a fine meal; to do less would be disastrous, as growing levels of poverty meant food shortages in winter. As Christianity gradually usurped the pagan ways of worship, the custom of Advent, which is a month-long fast before Christmas, reflects these times when people had to survive eating very little. A "fast" meant no eggs, meat or cheese could be consumed, among the wealthy; the poor generally ate very little meat anyway, and so for Advent gave up other staples, such as cider. It then became a custom to feast on the 25th, and to mark this day with acts of hospitality and generosity. The rich were expected to open their doors and purses for all; this could well have been the precursor to the tradition of helping those less fortunate at the holidays, and giving gifts to those who serve others all year, such as mail-carriers, domestic help, etc. But there were instances when the nobility merely entertained their social equals, not their inferiors, on this day. One poem from this period says: "At Christmas we banquet, the rich and the poor, Who then (but the miser) but openeth his door?" Until the virtual collapse of the English aristocracy this century, it was still very common to see remnants of these traditions taking place among the rural nobility. For two excellent portrayals of the Christmas celebrations of English country manor homes in the early 20th century, I recommend the films A Handful of Dust (starring Kristin Scott Thomas, Rupert Graves and Sir Alec Guinness) and The Shooting Party (starring Sir John Gielgud and James Mason). The first contains an authentic version of a masque; the second a wonderful exploration of relations between the peasants and the aristocracy,and how this class distinction is blurred during the holidays. The concept of feasting during the Middle Ages was naturally different from what it became in later centuries, when advances in farming and hygiene allowed more people to be fed more efficiently. As the years wore on, feasting at Yuletide/Christmas became very elaborate, particularly among the nobility. One common table centerpiece for wealthy households was the boar's head; it was first recorded as being requested for Yule by the bishop of Hereford in 1289. So notorious did this dish become, as it was something of a status symbol to be able to serve it, that there were even songs written in its honor, like "The Boar's Head Carol": "The boar's head in hand bear we, bedecked with bays and rosemary." As the wild boar gradually became extinct (it all but disappeared from the forests of Scotland bythe 16th century), its presence at the Yuletide feast was more and more reserved for the nobleman who could afford to outfit a hunting party to procure the elusive beast. The symbology of the boar in Celtic myth is well-known; its strength, ruthlessness and intelligence made it a prize among ancient Celtic warriors, as is portrayed among many artifacts and pieces of jewelry and armor from the Bronze Age. It was highly-valued as a food source at military gatherings, wherein men would honor the animal's qualities and invoke them, as they feasted upon its flesh. Its tusks were worn as talismans to confer bravery on the wearer. Many royal banquets at Christmas had memorable menus that included huge amounts of exotic foods. Richard II once held a feast for 10,000 people that served 200 oxen and 200 tubs of wine. Henry V held one unforgettable event where a dish called brawn (the flesh from the boar's belly) was the main dish; there was also "dates with mottled cream, carp, prawns, turbot, perch, fresh sturgeons with whelks, roasted porpoise, eels and lampreys, leached meats garnished with hawthorn, and marzipan," among other delicacies. The food was not the only spectacle, however; it was also customary to hire entertainment for these feasts; whether harpers, singers, story-tellers, or minstrels. While the feasts hosted by the wealthy were very opulent, it was also common for communities to organize their own, more humble, events, with church parishes pooling their resources to purchase food and drink, and to hire their own entertainment, or to put on their own productions (this tradition is still very much alive in the U. S. with the traditional "Christmas pageant"). It is not hard to see how Christmas, over time, evolved into a holiday of excess, centered upon food, drink and fun; and, of course, gift giving. Though the orgy of shopping makes us numb to the true pleasure of gift giving, its origins at this season were based in very simple values of generosity and hospitality. Gift giving seems to originate in another December holiday. The feast of Saturnalia (which honored the god Saturn) was long established by the Romans before they invaded Britain, and was celebrated from December 12-17. It was a time when masters waited on servants at mealtime, and gifts of light were given, particularly candles (this may have been in honor of a solar deity for the upcoming solstice). Other traditional gifts exchanged were coins, honey, figs and pastry. Honey and figs were believed to be aphrodisiacs, but also they were highly-prized for their nutritional value (honey is a natural preservative and is believed to restore youthfulness to the skin). The giving of coins predates the traditions in England of handing out coins to the less fortunate, or the opening of a lord's purse to feed his household servants. These Roman customs surrounding the use of candles, and the exchange of gifts at midwinter, shows that many later Yuletide traditions may have originated in the older festival of Saturnalia. It may also be where the tradition of wassailing and caroling door to door, in expectation of gifts of money, arose, but many of these customs developed somewhat naturally over the years out of various practices by both the nobility and the peasant classes of England. Wassailing, for example, is a well-loved custom that inspired many songs written especially for the occasion. "Wassail, wassail, all over the town, Our bowl it is white and our ale it is brown Our bowl it is made of the white maple tree With the wassailing bowl, we'll drink to thee." The term wassail in Old English means "your health." The traditional bowl or cup full of mulled wine originates in the fourteenth century; the leader of a gathering would take up a bowl and cry out "Wassail!" and toast the others; the cup would then be passed on to the next person, with a kiss, until all in the room had drunk from it. Interestingly, some modern Wiccan covens observe this tradition when passing cakes and wine in circle. On another note related to modern Wiccan practice, Hutton also observes that a traditional dance developed that over time that was performed with the customary wassailing carols; and that this dance was performed with a ring of men and women holding hands! Sounds like many a Gardnerian ritual circle I have been to...this is one more example of an ancient folk custom of rural Britain being passed down to modern times and utilized in Witchcraft rites.

Imbolc pronounced "IM-bulk" or "EM-bowlk" and derived from the Gaelic word "oimelc" which means "ewes milk". Also may derive from a word meaning "In The Belly," which is a reference to the womb of Mother Earth. Also called Oimealg ("IM-mol'g), Candlemas, Imbolg, Brigit's Day, St. Lucy's Day, Feast of Brighid, Oimealg, Imbolgc Brigantia, Imbolic, Disting (Teutonic, Feb 14th), Lupercus, Candlelaria, The Festival of Lights, or the Feast of the Virgin.. Imbolc Written and/or Compiled by Dawn Thebarge Hill all rights reserved This cross quarter holiday and Greater Sabbat is celebrated by most Pagan traditions on February 2, although some groups celebrate on February Eve. It marks the center point of the dark half of the year and is the festival of the Maiden because from this day to March 21st, it is her season and a time for the earth to prepare for growth and renewal.From Samhain to Bride (pronounced BREED) the Celts observed a time called "the period of the little sun". In old Scotland, the month fell in the middle of the period known as Faoilleach, the Wolf-month; it was also known as a' marbh mhiòs, the Dead-month. In Scotland, the Old Woman of winter, the Cailleach, is reborn as Bride, Young Maiden of Spring, fragile yet growing stronger each day as the sun rekindles its fire, turning scarcity into abundance. Although our Mother Earth rests at this time and her stirrings are still hidden from us there is life nonetheless. At Imbolg the long winter is almost behind us, The coldest times have been experienced and survived and now the days are becoming longer. The earth is coming alive and once again, it is time to begin anew. This is the time for banishing winter and preparing for the coming spring. On this day we celebrate the return of light, new beginnings, fertility of the land which is shown to us in things such as the the swelling of buds on bare branches and in many places the first Crocus and snow drops flower, springing forth brightly from the frozen earth.. We also celebrate agricultural fertility as evidenced by the livestock birthing new babes, the engorgement of udders and the planning and preparation for the coming planting times. For this reason many people chose this day to bless seeds and consecrate agricultural tools. It is also felt by many traditions that the eve of Imbolc is the best time of the year to perform divinations specifically pertaining to the future welfare and prosperity of your family. While New Year's resolutions are often about letting go of habits or things that you no longer want, Imbolc is the time for taking the first active steps toward what it is you want to draw into your life-a time of new beginnings. On this day, Christians celebrate Candlemas, blessing all church candles for the coming year. Catholics observe the feast day of St. Blaze and share in the blessing of the throats with candles and fire. This sabbat is sacred to Brigit whose name means "The Exalted One," queen and mother goddess of many European tribes. She is also known as Brigid, Bridget, Brighid, Brighde, Brig or Bride and some scholars consider her name originated with the Vedic Sanskrit word brihati, an epithet of the divine. She is Goddess of inspiration, dying, weaving, brewing, poetry, wisdom, healing, fertility, midwifery, reflection, meditation, lore, research, great knowledge, intelligence, understanding and smithwork who, in later times, became revered as a Christian saint. She is closely connected with livestock and domesticated animals. She had two oxen called Fea and Feimhean who gave their names to a plain in Co. Carlow and one in Tipperary. She was also the guardian of Torc Triath, king of the wild boar, who gave his name to Treithirne, a plain in West Tipperary. These three totem animals used to raise a warning cry if Ireland was in danger. It is also said that Brighid's snake emerges from the womb of the Earth Mother to test the weather, and this is thought to be the origin of Ground Hog Day. The Feast Day of Bride From http://www.chalicecenter.com/imbolc.htm Bride put her finger in the river On the Feast Day of Bride And away went the hatching mother of the cold. Carmina Gadelica It was said: "from Brighid's feastday onwards the day gets longer and the night shorter." Although this refers to the time of the winter Solstice, the felt truth was that the goddess brought back the growing light. On the eve of Là Fhéill Bhrìghde (St.Brigid's Day), the Old Woman of Winter, the Cailleach, journeys to the magical isle in whose woods lies the miraculous Well of Youth. At the first glimmer of dawn, she drinks the water that bubbles in a crevice of a rock, and is transformed into Bride, the fair maid whose white wand turns the bare earth green again. Another version of the story of Spring tells how Bride is a young girl kept prisoner by the Cailleach all winter long in the snowy recesses of Ben Nevis. She is rescued by the Cailleach's son who elopes with her despite his mother's attempts to keep them apart with fierce storms. Traditions Brideo'gas Author unknown Straw Brideo'gas (corn dollies) are created from oat or wheat straw and placed in baskets with white flower bedding. Young girls then carry the Brideo'gas door to door, and gifts are bestowed upon the image from each household. Afterwards at the traditional feast, the older women make special acorn wands (Praipic wands) for the dollies to hold, and in the morning the ashes in the hearth are examined to see if the magic wands left marks as a good omen. Brighid's Crosses are fashioned from wheat stalks and exchanged as symbols of protection and prosperity in the coming year. Home hearth fires are put out and re-lit, and a besom is place by the front door to symbolize sweeping out the old and welcoming the new. Candles are lit and placed in each room of the house to honor the re-birth of the Sun. Snow Drops on Candlmas From http://www.chalicecenter.com/imbolc.htm In the county of Shropshire, the snowdrop, first flower of spring, took the place of candles, being named, "Candlemas bells," "Purification flowers" or with a faint remembrance of Brigid, perhaps "Fair Maid of February." Plowing Author Unknown In some areas, this is the first day of plowing in preparation of the first planting of crops. A decorated plough is dragged from door to door, with costumed children following asking for food, drinks, or money. Should they be refused, the household is paid back by having its front garden ploughed up. In other areas, the plough is decorated and then Whiskey, the "water of life" is poured over it. Pieces of cheese and bread are left by the plough and in the newly turned furrows as offerings to the nature spirits. It is considered taboo to cut or pick plants during this time. Breedhoge Author Unknown In Ireland, the "breedhoge" was carried around from house to house by the young folk of the village. In it they collected food and money "in honor of Miss Biddy." The breedhoge was a butter churn decorated with hay and straw and done up to represent a human figure. A bal of hay, as the head, was covered with a white muslin cap and the figure was in a woman's dress, with a shawl. Bonfires Imbolc was usually celebrated by lighting sacred fires bonfires and candles because Brghid was the Goddess of Fire, the Fire of Healing and Birth. Weather Author Unknown Today Imbolc is usually a time for predicting the weather patterns for the coming seasons. Of course we watch for the groundhog's shadow. One nice custom that is widely practiced today is to place a lighted candle in each window on the eve of Imbolc, allowing them to burn until the sun rises. Another custom is to weave a Brigid's Cross from straw. The cross then hangs until the next Imbolc as a portent of fertility of the mind, and spirit. Lastly a custom deriving from Oimelc, (which literally translates as ewe's milk), because now too is the time lambing season begins, is the drinking of "lambswool". Lambswool is a hot drink make with crab apples and spices. Making a "Caim" From Brighid's Fires Burn High by Miriam Harline To protect themselves in Brighid's name, the traditional Irish would recite a "caim," the Matthewses write; "caim" means "loop" or "bend," thus a protective circle. A caim would always name Brighid and the beings, household or body-parts to be protected. Traditionally, you place a caim by stretching out your right forefinger and keeping that finger pointed toward the subject while walking about the subject deosil, reciting the caim. You can also say a caim for yourself. A caim can be made in all seasons and circumstances; it traditionally encircles people, houses, animals or the household fire. The Matthewses write: "As her family prepared to sleep, the Gaelic mother would breathe these words (the caim) over the fire as she banked it in for the night.... As she said this, she would spread the embers into a circle, and divide it into three equal heaps with a central heap. To make the holy name of the foster mother (Brighid), she placed three tur fs of peat between the three heaps, each one touching the center, and covered it all with ash. Such smooring customs and invocations are still performed in the West of Ireland. And so the protection of Brighid is wrapped about the house and its occupants." Frithing From Brighid's Fires Burn High by Miriam Harline Brighid is also a seer; the Matthewses describe her as "the central figure of the Celtic vision world." She presided over a special type of augury, called a "frith," performed on the first Monday in a year's quarter to predict what that quarter would bring. The ancient Celts divided the year by Imbolc, Beltaine, Lughnasad, and Samhain, so the first Monday after Imbolc is appropriate for frithing. To perform a frith, a traditional frithir would first fast. Then, at sunrise, barefoot and bareheaded, the frithir would say prayers to the Virgin Mary and St. Bridget and walk deosil around the household fire three times. Then with closed or blindfolded eyes, the frithir went to the house door's threshold, placed a hand on either jamb and said additional prayers asking that the specific question about the coming quarter be answered. Then the frithir opened his or her eyes and looked steadfastly ahead, noting everything seen. Frithing signs can be "rathadach" (lucky) or "rosadach" (unlucky). A man or beast getting up means improving health, lying down ill health or death. A cock coming toward the frithir brings luck, a duck safety for sailors, a raven death. About the significance of horses, a rhyme survives: "A white horse for land, a gray horse for sea, a bay horse for burial, a brown horse for sorrow." The role of frithir passed down from generation to generation; according to the Matthewses, the name survives in the surname Freer, "held to be the title of the astrologers of the kings of Scotland." To perform a pagan version of frithing, fast the Sunday night before the first Monday after Imbolc and that night formulate your chief question about the coming three months. Monday morning at sunrise, say a prayer to Brighid and barefoot and bareheaded walk deosil around whatever seems the central fire of your house - maybe your kitchen stove, or if you're not a cook your fireplace or heater. Then go to your doorway, put your hands to either side, and closing your eyes pray your question be answered. Then open your eyes, and note the first action you see. That action probably won't be found in the traditional frithir's lexicon, so the interpretation is up to you. In another frithing technique, you curl the palms to form a "seeing-tube"; frithirs used such a tube to discover lost people or animals and to divine the health of someone absent. Frithirs also sometimes used divinatory stones; the Matthewses describe a "little stone of the quests" made of red quartz. Candles From http://www.chalicecenter.com/imbolc.htm In Britain, Candlemas was celebrated with a festival of lights. In the dark and gloomy days of February, the shadowy recesses of medieval churches twinkled brightly as each member of the congregation carried a lighted candle in procession around the church, to be blessed by the priest. Afterwards, the candles were brought home to be used to keep away storms, demons and other evils. This custom lasted in England until it was banned in the Reformation for promoting the veneration of magical objects. Even so, the symbol of the lighted candles had too strong a hold on the popular imagination to be entirely cast aside. Traces of the festival lingered until quite recently in other areas of the British Isles like little lights that refused to be blown out New Traditions Brídeog Procession Author unknown This is a special type of procession, similar to caroling, that members of your grove can do on the eve of Imbolc (or one of the preceding nights if necessary). Arrangements should be made ahead of time so that people can sign up for a visit and know what to expect. They should also be advised that it is best to do the spring cleaning before the Brídeog visits. Assemble a company of participants, called "Biddy's" or Brídeogs and prepare you're the songs for the event. Then take the Brídeogs from house to house to offer blessings and entertainment to the families who live there. Dressing in unusual clothes and wearing funny hats will add to the fun of the event and is quite traditional. A young lady, traditionally the prettiest of the crowd, should be selected to carry the Brigit doll with them. When you arrive ask for admittance to the house (it is considered very bad luck to be uncivil to a Brídeog) and everyone should file in. Entertain the household with a couple of songs (traditionally song, rhymes and music on flute, violin, and later, accordion) and recite a prepared Brigit blessing for them. If the household does not already have one they should be presented with a Brigit's cross for protection and blessing through the year. Before going the family should present the Brídeogs with an item of food, especially one associated with dairy to be used at the community feast (or as an alternative you can collect non-perishable food items for a homeless shelter). Blessing of the Brat Bríde Author unknown During the day before Imbolc the woman of the house or women of the grove should take a small piece of cloth (larger if it is for the entire grove) and lay it on a bush outside. During the night, as the goddess roams to bless the houses of her followers, she will pass by, touching and blessing the cloth. Collect the cloth in the morning and tear it into small pieces. These pieces of cloth, individually called a Brat Bríde (BRAHT BREEJ), should be distributed among the children and females of the household. The Brat Bríde will give them protection throughout the year where ever they go. These pieces of cloth may be sewn into the clothes or jackets of the children to insure that it won't be lost. Blessing the Bratach Bríde Author unknown The Bratach Bríde (BRAH-TOCK BREEJ) is a large piece of cloth, such as a shawl that Brigit will bless in the same fashion as the Brat Bríde. Instead of being torn into pieces on the next day this cloth should be kept as a sacred relic and charged repeatedly year after year. The Bratach Bríde can become quite powerful over time and can be used to help insure safe childbirth and to cure sterility by placing it over the patient and asking for Brigit's help. It was once fairly standard equipment for country midwives in Ireland. In addition to being used for human mothers during childbirth it was also spread across the back of a birthing cow to ensure the health of the calf and an abundant supply of milk.

Ostara Pronounced: Oh-stare-ah Oh-STAR-a From the name of the Goddess Eostre and her celebration Eostara that takes place the first full moon after the Equinox Also called: Lady Day, Alban Eiler (Druidic), Eostara (Teutonic), Oestara, Eostra, Eos (Greek), Alban Eilir (Druidic), Spring Equinox, Vernal Equinox, Summer Finding (Asatru), Naw Ruz (Persian New Year), Alban Elfed, Festival of Trees, No Ruz, Ostra, Rites of Spring Ostara History Lore Traditions and Customs Date: On or around March 21 Once again, night and day stand in perfect balance, with the powers of light on the ascendancy. The God of Light now wins a victory over his twin, the god of darkness. Ostara is a fertility festival celebrating the birth of Spring and the reawakening of life from the Earth. At the moment of the Vernal Equinox night and day stand in perfect balance, with light on the increase The energies of Nature subtly shift from the sluggishness of Winter to the exuberant expansion of Spring. It is a time of great fertility, new growth, and newborn animals. The Goddess blankets the Earth with fertility as she bursts forth from Her Winter's sleep. The young God stretches and grows to maturity as he walks the greening fields and delights in the abundance of nature. In some traditions this is the time that the young Sun God now celebrates a hierogamy (sacred marriage) with the young Maiden Goddess, who conceives. In nine months, she will again become the Great Mother. I other traditions the sacred marriage is celebrated at Beltane. Traditionally, Ostara is a time for collecting wildflowers, walking in nature's beauty and cultivating herb gardens. This is the time to free yourself from anything in the past that is holding you back. At this time we think of renewing ourselves. We renew our thoughts, our dreams, and our aspirations. We think of renewing our relationships. This is an excellent time of year to begin anything new or to completely revitalize something. This is also an excellent month for prosperity rituals or rituals that have anything to do with growth. The Christian religion adopted many Pagan symbols for their celebration, called Easter. Easter is celebrated on the first Sunday after the first full moon following the vernal equinox. It must be remembered that the early Christians initially did not celebrate Christ's resurrection or rebirth but made the Jewish Passover their chief festival. The concept of Easter was not introduced until later when the early missionaries tried to convert the German pagans. These Pagans resisted and so instead of the church abolishing their spring festival they merely "adopted" it. The theme of the conception of the Goddess was adapted as the Feast of the Annunciation by the church, as well. It occurs on the alternative fixed calendar date of March 25 which was also, at one time, Lady Day when the equinox was originally celebrated by many. ~~~~Traditions and customs~~~~ Name of the holiday(s): According to Zolar's Encyclopedia of Signs, Omens & Superstitions, the word "Easter" can be traced back to an ancient German or Saxon goddess called "Oestera". Easter gets its name from the Teutonic goddess of spring and the dawn, whose name is spelled Oestre or Eastre (the origin of the word "east" comes from various Germanic, Austro-Hungarian words for dawn that share the root for the word "aurora" which means " to shine"). Lady Day may also refer to other goddesses (such as Venus and Aphrodite) who have festivals of their own that are celebrated at this time. The next full moon (a time of increased births) is called the Eostara and is sacred to Eostre the Saxon Lunar Goddess of fertility. Her name is also the origin of the word estrogen. New Year In many traditions, this is the start of the New Year. Persian New Year called Nawruz is celebrated on the Equinox. To the ancient Persians, March 21 marked the time when the sun crossed the equator and marked the beginning of the year for them. The Roman year began on the ides of March (15th). The astrological year begins on the equinox when the moon moves into the first sign of the Zodiac, Aries, the Ram. The Greek God Ares is equivalent to the Roman Mars for whom the month of March is named. Between the 12th century and 1752, March 25th was the day the year changed in England and Ireland. (March 25, 1212 was the day after March 24, 1211.) Resurrection We celebrate the renewal of life as seen by the newly emerging life in many forms all around us. A resurrection from all that looks dead is seen as the Earth regenerates and renews herself. This is symbolized in resurrection myths in many cultures and traditions. There are many myths of the "Year Gods" ( Attis, Adonis, Osiris and Dionysus) - who like Christ die and are reborn each year. These gods are always the son of a God and a mortal woman. The son is a savior who saves his people in some way, sometimes through sacrifice. He is the vegetation, dying each year (at harvest) to be reborn in the spring. In ancient Rome, the 10-day rite in honor of Attis, son of the great goddess Cybele, began on March 15th. A pine tree, which represented Attis, was chopped down, wrapped in a linen shroud, decorated with violets and placed in a sepulchre in the temple. On the Day of Blood or Black Friday, the priests of the cult gashed themselves with knives as they danced ecstatically, sympathizing with Cybele in her grief and helping to restore Attis to life. Two days later, a priest opened the sepulchre at dawn, revealing that it was empty and announcing that the god was saved. This day was known as Hilaria or the Day of Joy, a time of feasting and merriment. Beginning with his death on the cross on Good Friday, it is said that Jesus 'descended into hell' for the three days that his body lay entombed. But on the third day (that is, Easter Sunday), his body and soul rejoined, he arose from the dead and ascended into heaven. By a strange 'coincidence', most ancient Pagan religions speak of the Goddess descending into the Underworld, also for a period of three days. Why three days? If we remember that we are here dealing with the lunar aspect of the Goddess, the reason should be obvious. As the text of one Book of Shadows gives it, '...as the moon waxes and wanes, and walks three nights in darkness, so the Goddess once spent three nights in the Kingdom of Death.' In our modern world, alienated as it is from nature, we tend to mark the time of the New Moon (when no moon is visible) as a single date on a calendar. We tend to forget that the moon is also hidden from our view on the day before and the day after our calendar date. But this did not go unnoticed by our ancestors, who always speak of the Goddess's sojourn into the land of Death as lasting for three days. Is it any wonder then, that we celebrate the next Full Moon (the Eostara) as the return of the Goddess from chthonic regions? (from http://pagans.foolmoon.com) Eggs Many of the myths hold that the egg is sacred to life on earth. It represents life just as a circle can represent eternal life. The golden orb of its yolk represents the Sun God, its white shell is seen as the White Goddess, and the whole is a symbol of rebirth. Germanic lore states that the rabbit so loved and revered the Goddess that he laid eggs, decorated them beautifully, and presented the eggs to the Goddess as a gift. Eostre was so delighted with the gift that she wished all people could experience her joy. In order to further please his beloved Lady, the rabbit roamed the world delivering the sacred eggs to humanity. One of the Goddess Eostre's chief symbols was the egg (representing the cosmic egg of creation). Each year, on March 21, the ancient Persians celebrated the festival of the solar New Year by presenting each other with colored eggs. The ancient Egyptians also celebrated the solar New Year by dyeing eggs and offering them up to their gods. The Jews used eggs as a symbol of rebirth at the Passover. During the Middle Ages people not only gave up meat for Lent but also eggs. It was a very precious gift to be given an egg for Easter because of harsh winters making food scarce. Children would often go from house to house to beg for Easter Eggs. In ancient days, eggs were gathered and used for the creation of talismans and also ritually eaten. The gathering of different colored eggs from the nests of a variety of birds is thought to have given rise to two traditions still observed today - the Easter egg hunt, and coloring eggs in imitation of the various pastel colors of wild birds The beautifully decorated eggs from the Ukraine (pysanky) are covered with magical symbols for protection, fertility, wisdom, strength and other qualities. They are given as gifts and used as charms. Gardens/Seeds/ Planting The Spring Equinox is a time of new beginnings, of action, of planting seeds for future grains, and of tending gardens. Spring is a time of the Earth's renewal, a rousing of nature after the cold sleep of winter.Seeds are like eggs. While eggs contain the promise of new animal life, seeds hold the potential of a new plant. In ancient Italy in the spring, women planted gardens of Adonis. They filled urns with grain seeds, kept the in the dark and watered them every two days. This custom persists in Sicily. Women plant seeds of grains--lentils, fennel, lettuce or flowers--in baskets and pots. When they sprout, the stalks are tied with red ribbons and the gardens are placed along roads on Good Friday. They symbolize the triumph of life over death. Fires Fires were one of the ways pagans celebrated the coming of spring. They called these fires Spring fires. Until 752 A.D these fires were forbidden by the Christian laws. It was St. Patrick who gave rebirth to these fires as Easter Fires. The people would gather outside the church on Easter Eve and light a fire. Before they returned home each person would light a stick from the fire and take it home with them. All the flames in the house would come from that fire. The meaning behind these fires is "Life and light triumph over death and darkness Cakes or Hot cross buns A wheaten cake marked with a cross was found in Herculaneum, preserved since 79, and may have been used in the spring rites. It is believed that Hot Cross Buns came from the Anglo-Saxons to honor the goddess of springtime, Eostre. After the Anglo-Saxons were converted to Christians the continued to make these pastries Baskets and goodies It is believed that humankind first got the idea of weaving baskets from watching birds weave nests. This is perhaps the origin of the association between colored Easter eggs and Easter baskets. The Easter basket filled with its myriad of goodies originates from the ancient Catholic custom of taking the food for Easter dinner to mass to be blessed. This, too, mirrored the even more ancient ritual of bringing the first crops and seedlings to the temple to insure a good growing season. It is customary to leave food and drink out for the fairies on the nights of festivals, and it is believed that if the fairies are not honored with gifts at these times, they will work mischief in our lives. At Ostara, it is customary to leave something sweet (honey, or mead, or candy)and this could be connected to the Easter basket tradition. Perhaps a gift of sweets corresponds to the sweet nectar gathering in new spring flowers. Lambs The astrological sign of Aries (denoted by a lamb or sheep symbol) begins at this time Sheep who have given birth around Imbolc have lambs that are large enough for slaughter. This was important to ancient herders since it was a time of year when the larders were basically empty. To the Jew the Lamb was used to honor those who followed Moses out of Egypt. The bible tells a story of how a lamb was sacrificed and the blood was sprinkled over the entrances to the Jewish peoples homes. Then they ate the lamb with unleavened bread and bitter herbs. This was to protect them from the angel of God when it came to visit and take the first born of each Egyptian household. Chicks and Ducklings Left under natural light and allowed sunshine, the laying pattern of hens and ducks will follow the yearly day length. This means it will slack off in the fall, stopping entirely at Yule when the days are darkest. The laying will again starting in late February or early March. This means by the equinox the egg production is in full swing and many tiny new lives have hatched out. Rabbits One of the Goddess Eostre's symbols was the bunny which symbolized for fertility and because the Ancient Ones who worshipped her often saw the image of a rabbit in the full moon. The rabbit is an enduring symbol of fertility and desire, or "spring fever" and worldwide, rabbits or hares co-exist with the moon as sacred symbols of vitality, fertility and the life-force. A rabbit's gestation period is approximately one month, and it tends to be the first animal to give birth in the springtime Some of rabbit lore springs from incorrect superstition. But underneath the superstition lies a deeper core of pagan sacral belief in which symbols of sex, fertility, the moon, re-birth and renewal are intertwined. The saying, "mad as a March (or marsh) hare" is attributed to 15th Century Erasmus, who was referring to either the animals' vigorous mating displays, or their bouts of wild bounding over wetlands in the springtime. During the Renaissance, rabbits were even considered to be able to conceive without the male, and so they became a symbol of the Madonna's virgin birth. A 16th Century painting by Titian shows Mary clutching a white rabbit, illustrating purity and a control of sexuality. The rabbit had become an important symbol of docility, gentleness and submission: qualities the church particularly wished to encourage in its followers. Less evident today is the ancient symbolism connecting rabbits to women, blood cycles and the moon, although contemporary Asian images often depict rabbits with a traditional sense of womanly grace and stillness. Nevertheless, rabbits have become an enduring symbol for the beginning of springtime at Easter, and are worth considering for their deeper symbolism when we celebrate Ostara.

History and Meaning of Beltane Peacock knot (Beltane – May Day) Kipling: Oh,do not tell the Priest of our plight, Or he would call it a sin; But we have been out in the woods all night, A-conjuring Summer in! Beltane officially begins at moonrise on May Day Eve (April 30), and marks the beginning of the second half of the ancient Celtic year. It is the beginning of the Mother's rule, and is one of the two most important Sabbats of the year. This is the compliment of Samhain, or All Hallow's Eve, the other time in the year that the veil between the Earth and the Otherworld is thinnest. At Samhain the Otherworld visits us, at Beltane we can visit the Otherworld. All fires were extinguished on the eve of Beltane. This is one of the fire festival at which Balefires would be started across the country with a new fire that had been started by the Druid. All hearths would be rekindled with the fresh flame at sunrise. Actually the preparation for Beltane would start a few days before it, with the gathering of the nine sacred woods used for the kindling of the fire. At dawn the Bel-fire or Need-fire would be started and then torches fit from it to be carried home to relight the hearth fires. According to Robert Graves, the Beltane need-fire was kindled by drilling an oak plank with specific incantations and the fire had special properties. Irish traditions call for the first Beltane fire to be lit by the High King, then all the others were lit. A "little voice" tells me that the fires were lit by the Head Arch Druid and the other "fifths" or kingdoms were lit in an East, West, South, and North direction, by their Arch Druids or Lords of the area to form a circle of protection around the Island. It is celebrated as an early agricultural festival accompanying the first turning of the herds out to wild pasture. The rituals were held to promote fertility. The cattle were driven between the Belfires to protect them from ills and to ensure fertility. Contact with the fire was interpreted as symbolic contact with the sun. People also jumped the fire for fertility and prosperity. It was a time of fun and games. The time of planting is finished and a time of waiting begins. The Beltane Games were a time to test the young warriors against each other in friendly matches, archery contests, feasting, dancing, story telling and a chance for people to get together. It is also considered as the coming together of the God and Goddess in fertile union to add new life to the crops and hasten their growth. "Beltane" means "~Fire of Bel", the Sun God who's accession feast we now celebrate. Bel or Belinos, being associated with the Apollo and Baal. As a side note; Bel, Belinos, Balor or Belenus are traced back to Baal, they all mean Lord. They are more of a Fire God than a solar god. Also the Irish and Scottish word for the sun is "grian", another is "Mor", they are both feminine. So the Irish and Scots both thought of the Sun as female, a giver of life. As summer begins, weather becomes warmer, and the plant world blossoms, an exuberant mood prevails. It is a time of unabashed sexuality and passion. Young people spend the entire night in the woods "a-maying", and dance around the phallic Maypole the next morning. Older married couples may remove their wedding rings (and the restrictions they imply) for this one night. May morning is a magical time for "wild" water (dew, flowing streams, and springs) which is collected and used to bathe in for beauty, or to drink for health. Some Beltane traditions are: Make a rope out of the tail hair of Cattle and drag it in the dew chanting "Milk of this one down, milk of that one up, into my own big pail" to ensure a good milk supply. Bannocks cakes made with milk, eggs and oatmeal by hand and not suppose to come into contact with steel were made up until the end of the 19th century. To stop enchantments from fairies, rowan crosses were hung and people and animals sprinkled with water from sacred wells. The rowan branch is hung over the house fire on May Day to preserve the fire itself from bewitchment (the house fire being symbolic of the luck of the house. The May Queen (and often King) is chosen from among the young people, and they go singing from door to door throughout the town carrying flowers or the May tree, soliciting donations for a merrymaking in return for the "blessing of May". In some rituals, a King and Queen May symbolize the male and female principles of productivity This is symbolic of bestowing and sharing of the new creative power that is stirring in the world. As the kids go from door to door, the May Bride often sings to the effect that those who give wilt get of nature's bounty through the year. In parts of France, some jilted youth will lie in a field on May Day and pretend to sleep. If any village girl is willing to marry him, she goes and wakes him with a kiss; the pair then go to the village inn together and lead the dance which announces their engagement. The boy is called "the betrothed of May." Branches and flowers were brought back and woven into garlands of intersecting hoops with two balls dangling within the circle. It was supposedly made out of rowan and marsh marigolds. This is still done in some Irish villages today. Also staying up all night and dancing among the crops was traditional. Some say that is were the tradition that witches fly on broomstick came from. That the old pagans use to dance with phallic staffs and jump as high as they could because that was as high as the crops would grow. The last known public Beltane festival was held on Arran was as late as 1895. The Beltane fires and festivals went on all over the Scottish Highlands until the mid-nineteenth century. Beltane rites still are carried over at several places today. The famous Cloutie Well (the Blue Well or Well of youth) on Culloden moor in Inverness-shire is still visited on the first Sunday of May and strips of cloth are stilll left there on the trees. Arthur seat in Edinburgh, people still climb to the top of this summit to watch the May sunrise. The Christian religion substitute for Beltane was celebrated as "Roodmas". In Germany, it was the feast of Saint Walpurga or "Walpurgisnacht". Later when the Christian church took over the Beltane observances, a service was held in the church, followed by a procession to the fields or hills, where the priest kindled the fire and blessed field and animals. The astrological date for Beltane is around May 5 when the sun reaches 15 degrees Taurus, this was the original time of the Sabbat. It is believed that Beltane was not adjusted when the calendar was recalculated and it should be closer to that date. This is a "power point" in astrology and is shown in the Tarot as the Bull in the cards World and Wheel of fortune. Hawthorn, Whitethorn or May is the Goddess tree whose white flowers indicate the time of Beltane, the Good Fires, which burn away the evils of winter and signal the start of the Goddess' reign again. Thorns are protective trees and Whitethorn, Quickthorn and Hawthorn are all sacred to the Goddess. The Celtic letter name was Uath. There was a strong taboo on breaking hawthorn branches or bringing them into the house except on May Day. Then sprigs are cut for the Goddess. This taboo is still strong for the Irish for they loath to cut a lone hawthorn, a fairy tree. Sycamore is a God tree and has a long magical association, for its leaves are often those shown on foliated heads of the God of Nature, Jack in the Green, found as a pub sign and in old churches. The wood is used green for carving and is often used for Welsh 'love spoons" given as tokens of betrothal at around May Day. The phallic May Pole were put up on many a village green as folk celebrated the marriage of the White Goddess (Marian) to the Green Man or Robin Hood. A few of Beltane's Historical/mythological events are from the ancient Irish 'Book of Invasions'. The first settler of Ireland, Partholan, arrived on May 1st; and it was on May 1st that the plague came which destroyed his people. The landing of the Tuatha De Danaan in Ireland and years later, the Tuatha De Danann were conquered by the Milesians on May Day. In Welsh myth, the perennial battle between Gwythur and Gwyn for the love of Creudylad took place each May Day; and it was on May Eve that Teirnyon lost his colts and found Pryderi. And Queen Guinevere's 'abduction' by Meliagrance. May is named in honor of the goddess Maia, originally a Greek mountain nymph, later identified as the most beautiful of the Seven Sisters, the Pleiades. By Zeus, she is also the mother of Hermes, god of magic. Maia's parents were Atlas and Pleione, a sea nymph. I will end this with a thought from one of my favorite singers, Jethro Tull. For the May Day is the great day, Sung along the old straight track. And those who ancient lines did ley Will heed this song that calls them back.

Summer Solstice History of the sabbat of Litha A brief history of Litha, ways in which it is celebrated and a correspondence list of herbs, incense and deities and gemstones. In the Pagan Celtic year, there are four major Sabbats or harvest festivals and four lesser Sabbats, also known as solar festivals. Litha is one of the lesser Sabbats and is also known as Summer Solstice, Midsummer, Gathering Day and Vestalia. Typically celebrated on June 21st, Litha is the longest day of the year and a time when the sun reaches its apex in the sky. It is considered the mid-point of summer, which begins with Beltane on May 1st and ends with Lughnasadh on August 1st. In many Pagan traditions Litha is seen as the time when the Oak King, who represents the waxing year, is triumphed over by the Holly King who represents the waning year. The two are actually one God, the Horned God, but the Holly King is seen as the growing youth while the Oak King is seen as the wise and mature man. The Goddess is also celebrated at Litha by many Pagan traditions. She is seen as the woman heavy with child, who will give birth to the God at Yule. She is also seen as the bounty of coming harvests, of protection and sustenance. The ancient Romans saw this time as sacred to the goddess Juno who was the wife of Jupiter, the goddess of women and children and also the patroness of marriage. Seeing that the month of June is named after her it’s no wonder that marriages are so popular during this month. For contemporary Pagans, Litha is a time of brightness, purification and healing. It is a time to meditate on the aspects of light and dark both within us and in the world around us. Litha is also a time of celebrating outdoors and enjoying the warmth of the sun and the beauty of nature. Rituals and celebrations that involve bonfires, music and handfasting are common during this time. Litha is considered a time to harvest your medicinal and spiritual herbs and is also considered to be one of the best times to perform spells and magickal work that foster love, prosperity and healing. It can also be a time for meditating on the balance between light and darkness both within yourself and in the world around you. The following is a brief correspondence list for Litha , for use in ritual work, altar space and other magickal uses: Incense- Frankincense, myrrh, rose, pine, vanilla, lemon Herbs and plants- Lavender, carnation, chamomile, mugwort, honeysuckle, oak, fern, yarrow, wild thyme, daisy, sage, mint, heather, St. John’s Wort, pine, rose Gemstones- Lapis Lazuli, diamonds, all green gemstones, especially emeralds Traditional foods- Seasonal fruits and vegetables, corn cakes, honey cakes, honey. Other foods depend on a person’s tradition or individual tastes. Deities- Mother aspect of the Goddess such as Isis, Athena, Brigid, Epona, Juno, Freya and Hestia Consort aspect of the God such as Mercury, Thor, Ra, Zeus and Apollo. Colors- Yellow, gold, orange, blue, green and red

Lughnasadh is the beginning of the grain harvest, and the harvest season in general. The importance of grain to life is depicted in almost every pantheon on Earth. The preparation of the grain is symbolic of the life cycle. The growth, havest, and sown seed directly mirrors the life, death and rebirth of all life. The day of the festival was originally on the first day of harvest, even if it varied from year to year. Alternately, when the sun reaches 15 degrees Leo, usually around August 5th, Old Lammas was celebrated. The most common name is Lammas, meaning “loaf-mass,” taken from Anglo-Saxon dialects, while Lughnasadh means “The funeral games of Lugh,” referring to the games he hosted in honor of His foster-mother Tailltiu. At Lughnasadh, the Wheel of the Year begins to shift from growing time to harvest time. The subtle changes of the waning sun that occurred at Summer Solstice becomes more evident as the balance of day and night seem to shift more dramatically. The slight seasonal changes in weather, and the declining arc of the sun, the southern movement of it rising and setting are other indicators of this shift. “After Lammas, corn ripens as much by night as by day.” Although temperatures can still be high, the mood and sensation of the year most decidedly changes. We enter the harvest time. It is the point in time when the first grains are collected and ritualistically sacrificed to ensure the continuance of the cycle of life both physically and spiritually. In times past, fertility magic at Lughnasadh guaranteed the continued ripening of crops and bountiful harvest season. Festivities typically centered on the assurance of a plentiful harvest season and the celebration of the beginning of the harvest cycle. A bountiful harvest insured the safe passage of the tribe through the upcoming winter months. The gathering of bilberries is an ancient ritual symbolizing the success of the Lughnasadh rituals. If the bilberries were bountiful the crops would be also. Lughnasadh celebration is associated with John Barleycorn, an anthropomorphized image of the barley grain that goes into making malt beverages that heeds us to the larger life mysteries that play out each year on the stage of the agricultural cycle from which we spin our Wheel of the Year. Although the life mysteries are deep and contemplative, John Barleycorn also reminds us that levity, joy and festivity are as much a part of the Wheel and our lives as Death and Rebirth. It is what makes life worth living and allows us to touch the Joy that is creation. Lughnasadh is a time of personal reflection and harvest, of our actions and deeds, events and experiences, our gains and losses. A time when we begin the cycle of reflection of that which is our life. A period for personal fertility magic to ensure the bountiful harvest of life’s gifts and experiences, that which we have reaped though trial, tribulation, enjoyment, joy, love and loss. As my Elder once said to me, “We can not know what we have not experienced.” Such is the truth of life; we become not by chance but by experience. Each experience opens a window into ourselves, into who we were, who we are, and whom we are choosing to become. The festival of Lughnasadh is named in honor of Lugh, by his Irish name. He is also know as and associated with: Lug (Continental), Llew, Lugos (Gallic), Lleu Llaw Gyffes (”The Lion of the Sure/Long Hand” Welsh), Ild‡nach and Lugh Lamfada (”Lugh of the Long Arm/Hand”). He is also associated with the Roman God Mercury, there are many names through many cultures. Lugh is “The God of Light”, “God of All Skills”, the “Bright or Shining One”; He is associated with both the Sun and agricultural fertility. The name of Lugh is derived from the old Celtic word “lugio”, meaning “an oath”. A traditional part of the celebrations surrounding Lughnasadh have been the formation of oaths. From before recorded history into the twentieth century marriages, employment contracts and other bargains of a mundane nature were formed and renewed at this time of year. Since the agricultural year had its culmination in the harvest and the harvest festivals, oaths and contracts that had to wait until after the corps were in could be focused on at this time. Marriages, hiring for the upcoming season and financial arrangements were often a part of the Lughnasadh activities and in many areas fairs were held specifically for the purpose of hiring or matchmaking. Stories of his conception, birth, naming, exploits, victories and descendents fill pages of Celtic myth. Lugh is indeed a tremendous personality with considerable influence in Celtic lore. Through lore and myth we can journey aside Lugh, delving deeper to his life and journeys and our own. The origins of the games of Lughnasadh, often referred to as: the Assembly of Lugh; Games of Lug; Games of Sovereignty, are, however, more closely associated with Lugh’s foster-mother/nurse, Tailtiu. Tailtiu is said to be daughter of the King of Spain, wife of Eochaid of the Tuatha de Danaan and is recognized as a Celtic Earth Goddess. She cleared the field at Coill Chuan in Ireland for agricultural use and died from the intensity of this labor. The area carries her name in memory; Teltown Kells, Co. Meath. The games of Lughnasadh were originally played in honor of Tailtiu, these games begun by Lugh and played by the kings who followed, as funerary tribute to his foster mother. Lughnasadh is more popularly referred to as Lammas in many areas of the British Isles. Lammas comes from the Middle English Lammasse, and from Old English hlfm3⁄4sse : hlf, loaf + m3⁄4sse. This illustrates the incorporation of Lughnasadh by the Church into its seasonal calendar, as many other Old Celtic and agricultural holidays were. The harvest of the early grain was baked into loaves and offered at mass. It also became a feast that the Church celebrated in commemoration of Saint Peter’s deliverance from prison. At Lughnasadh many grains, seeds, herbs and fruits can be harvested and dried for later use through the remaining year. Corn is one of the vital crops harvested at this time. Corn dollies are fashioned in the shape of Goddess and God. In some areas the sacrifice of the corn king (corn dolly) is performed. Death and rebirth are a vital part of the cycle Lugh journeys in his mating with the Earth Goddess, during the waning year. The Goddess oversees the festival in her Triple guise as Macha. She presides in her warrior aspect, the crow that sits on the battlefields awaiting the dead. She is the Crone, Maiden and Mother, Anu, Banbha, and Macha; she conveys the dead into the realm of the deceased. For Lughnasadh, is a festival of not only life and bounty, but of harvest and death, the complete cycle of life. In myth, Macha is forced, while heavy with child, to race against the King of Ulster’s horses. She wins the race and gives birth to twins, and cursed the men of Ulster with the pains of labor when they most need their strength. She becomes the Queen of Ulster through battle for seven years. Her fortress in Ulster is known as the Emain Macha and its otherworldly form known as Emania, the moon Goddess’ realm of death. Without successes and a thriving personal harvest we will not have the fundamentals we need to continue our work on all levels. Our path is one of service, as a religious rite, as an active devotion to the Goddess & God, from which we receive as well as give. Our actions and deeds are the magic by which we cast the circle of our lives ö we give and we receive, which allows us to give again. This is the cycle of the Sacred Life, which we celebrate and honor at Lughnasadh. We dance and contemplate, reap and distribute, rejoice and reflect upon on this the first harvest in the Wheel of the Year. We, as members of the Universe and children of the Mother, trust in sharing in the benevolence of Her Love. For ours is the Mother, who nurtures and loves Her children, sharing her bounty and joy. Prosperity is not amassing and hoarding a great profusion of assets. Prosperity is having more than what is essential and never having less than we need. We, through the celebration of the Wheel, understand the abundance and magnanimity of the Universe and celebrate, recognize, and honor this

History of Mabon Mabon is very much like Thanksgiving. Most of the crops have been reaped and abundance is more noticeable than ever! Mabon is the time when we reap the fruits of our labor and lessons, both crops and experiences. It is a time of joy, to celebrate that which is passing (for why should we mourn the beauty of the year or dwindling sunlight?), looking joyously at the experience the year has shared with us. And it is a time to gaze into the bright future. We are reminded once again of the cyclic universe; endings are merely new beginnings. Since it is the time of dying sun, effort is also made to celebrate the dead with joyous remembrance. It is considered taboo to pass a burial site and not honor the dead. Natural energies are aligned towards protection, wealth, prosperity, security, and boosting self-confidence. Any spells or rituals centered around balance and harmony are appropriate. The tale of Mabon (Modron), the Welsh God, (the "great son of the great mother"), also known as the Son of Light, the Young Son, or Divine Youth, is celebrated. The Equinox is also the birth of Mabon, from his mother Modron, the Guardian of the Outerworld, the Healer, the Protector, the Earth. Mabon was taken after he is a mere three nights old (some variations of the legend say he is taken after three years). Through the wisdom of the living animals -- the Stag, Blackbird, Owl, Eagle and Salmon -- Mabon is freed from his mysterious captivity. All the while Mabon had rested within his mother's womb; a place of nurturing and challenge. With strength and lessons gained within the magickal Outerworld (Modron's womb), Mabon is soon reborn as his mother's Champion, the Son of Light, wielding the strength and wisdom acquired during his captivity. Also, (from a variation in legend) the Equinox is the day of the year when the god of light, Lugh, is defeated by the god of darkness, Lugh's twin and alter-ego, Tanist. The night conquers day. The tales state that the Equinox is the only day which Lugh is vulnerable and the possibility of his defeat exists. Lugh stands on the balance (Autumn Equinox-Libra) with one foot on the goat (Winter Solstice-Capricorn) and the other on the cauldron (Summer Solstice-Cancer). He is betrayed by Blodeuwedd, the Virgin (Virgo) and transformed into an Eagle (Scorpio). Two events occur rapidly with Lugh's defeat. Tanist, having beaten Lugh, now takes over Lugh's place both as King of our world and lover to the Goddess Tailltiu. Although Tanist now sits on Lugh's throne, his official induction does not take place for another six weeks at Samhain, the beginning of Winter, when he becomes the Dark King, the Winter Lord, the Lord of Misrule. He mates with Tailltiu, who conceives, and will give birth nine months later (at the Summer Solstice) to her son, another incarnation of Tanist himself, the Dark Child. Correspondences Tools, Symbols & Decorations Indian corn, red fruits, autumn flowers, red poppies, hazelnuts, garlands, grains especially wheat stalks, and colorful, fallen leaves, acorns, pine & cypress cones, oak sprigs, pomegranate, statue/or figure to represent the Mother Colors Brown, green, orange, red, deep gold, scarlet, yellow, russet, maroon, all autumn colors, purple, blue violet & indigo Customs Offerings to land, preparing for cold weather, bringing in harvest, cutting willow wands (Druidic), eating seasonal fruit, leaving apples upon burial cairns & graves as a token of honor, walk wild places & forests, gather seed pods & dried plants, fermenting grapes to make wine,picking ripe produce, stalk bundling; fishing,. on the closest full moon (Harvest Moon) harvesting corps by moonlight. Animals/Mythical beings Dogs, wolves, stag, blackbird, owl, eagle, birds of prey, salmon & goat, Gnomes, Sphinx, Minotaur, Cyclops, Andamans and Gulons Gemstones Yellow agate, carnelian, yellow topaz, sapphire, lapis lazuli & amethyst Herbs Myrrh, thistle, tobacco, oak leaf, hazel, mums, hops, acorns, marigold, rose, sage, milkweed, solomon's seal, aster, fern, honeysuckle, benzoin, myrrh, passionflower, pine & cedar, ivy, hazel, hops, cedar Incense/Oil Pine, sweetgrass, apple blossom, benzoin, myrrh, frankincense, jasmine, sage wood aloes, black pepper, patchouly, cinnamon, clove, oak moss Rituals/Magicks Celtic Festival of the Vine, prosperity rituals, introspection, rituals which enact the elderly aspects of both Goddess & God, past life recall Foods Cornbread, wheat products, bread, grains, berries, nuts, grapes, acorns, seeds, dried fruits, corn, beans, squash, roots (ie onions, carrots, potatoes, etc), hops, sasssafras, apples, pomegranates, carrots, onions, potatoes, roast goose or mutton, wine, ale, & cider

Samhain is an ancient Pagan Celtic tradition and the time of year when the veil between this world and the world of the dead is at its very thinnest. At this time, the spirits of the dead traditionally mingle with the living. Celts believed that the very presence of these spirits could be used to help make predictions about the future. Samhain means "the end of summer" and is also known as Shadowfest, Old Hallowmas, Martinmas, Hallowmas, the Witch's New Year, Third Harvest, Day of the Dead, Celtic New Year, Festival of Pamona, Santos and Celtic Winter. This time of year represents the final harvest before the arrival of winter. Samhain makes its auspicious appearance each year on October 31st in this hemisphere and on May 1st in the Southern Hemisphere. It is now that the Dark Lord will pass into the Underworld and be re-born again at Yule. Ancient Celts divided the year into two seasons -- the light season and the dark season. Beltane on May 1st was the start of the light season and Samhain on October 31st was the start of the dark season. During Samhain, the Maiden and Mother are put aside when the Goddess emerges as the Crone. This is the very last of the three harvest Sabbats and marks the end of the growing season. Taking stock of herds and grain supplies at Samhain and deciding which animals should be slaughtered for the upcoming winter season were all things that people did who owned livestock. Friends and relatives that have died are invited to join in the Samhain celebrations. For this reason, in Ireland it is customary to leave plates of food on the table for extra guests and to leave candles in the window so that the spirits of ancestors can find their way in the dark. It is nice to keep a candle lit all night to guide the dead, provided the candle is never left unattended. The tradition of going out trick-or-treating began originally as an old English practice where children went from door to door collecting cakes so that they could feed the wandering spirits of the night. In the ancient past, Druids used to built large bonfires. People in the outlying communities would bring harvest food and animals that had been sacrificed to celebrate the passing of Samhain. After these festivals, Druids would re-light the fires in their homes from the bonfire as this was meant to protect them during the coming winter months. During Celtic celebrations, costumes were usually worn. These costumes would invariably revolve around animal skins and an animal head, and the ancient Celts would take turns telling the fortunes of each other. Samhain fires have been so popular through the years that back in 1860 one traveler noted that he saw over 30 fires lit up on the hillsides of Scotland one evening, with the shadows of dancing figures around each fire. Ashes from these fires were sprinkled liberally over fields to protect them during the winter months. This practice continued until World War I, although bonfires are still pretty widely seen in England and Ireland during Samhain. Divination involving apples and nuts is a practice that is still continued in some places. Where one's future home will be, who will be a person's spouse, and how many children a person may have are all questions that are often asked. If you choose to have an altar, there are many objects that can be used to decorate it at Samhain. Gourds, cider, autumn leaves, pumpkins, pine cones and pictures of deceased loved ones are all good ideas. On Samhain, some Wiccans like to write down what they perceive as weaknesses onto a piece of paper and then toss the paper into a fire afterwards. This is symbolic of discarding old ways for new ones, and looking ahead to the coming year to turn weaknesses into strengths. Deities that are associated with Samhain are Crone Goddesses like Lilith, Psyche, Rhiannon, Hecate, Inanna and Cerridwen. Colors that are linked to Samhain are black, orange, yellow, brown, red, silver and gold, and these are all perfect colors for candles to place on your altar. Black is a wonderful color because it absorbs light, keeping you warm, and orange represents the magical nature of fires. Onxy, obsidian and carnelian are three stones that are associated with Samhain. Foods and drinks that can be eaten and drank on Samhain are apples, pumpkin pie, beets, turnips, hazelnuts, pomegranates, gingerbread, corn, nuts, cider and mulled wine. The Samhain Holiday begins at sundown on October 31st. The nightide was always a time to be wary of walking alone in the countryside. So much more on this Night when the veils between the worlds of humans and spirits was at its thinnest. Traditional lore speaks of the dead returning to visit their kin and the doors to the Lands of the Sidhe (pronounced "shee") or Faery Realm being opened. "The Feast of the Dead" ("Fleadh nan Mairbh") is laid out by many to welcome these otherworldly visitors and gain their favor for the coming year. Many folks leave milk and cakes ("Bannock Samhain" ) outside their door on Samhain Eve or set a place at their table for their ancestors who may want to join in the celebrations with their kin and family. Some Witches use a chant at the beginning of the Feast to welcome their ancestors. One of these, for example goes like this: And so it is, we gather again, The feast of our dead to begin. Our Ancients, our Ancestors we invite, Come! And follow the setting of the sun. Whom do we call? We call them by name (Name your ancestor that you wish want to welcome.) The Ancients have come! Here with us stand Where ever the country, where ever the land They leave us not, to travel alone; Flesh of our flesh, bone of our bone! Grandmothers, Grandfathers, Great be their Power! Past ones and present-at this very hour! Welcome within are the dead who are kin, Feast here with us and rest here within Our hearth is your hearth and welcome to thee; Old tales to tell and new visions to see! It is also customary to light a new candle for the "new year". This ritual harkens back to the days when Samhain was one of only two days- the other being Beltaine-when it was considered correct to extinguish the "hearth fire" and then to re-light it. If your fire failed at any other time of the year, it was thought to be very bad luck indeed. Upon the rekindling of the fire in the morning, this blessing was often said: We Call Upon The Sacred Three: To Save... To Shield... To Surround The Hearth... The House... The Household This Night, Each Night, Every Night.! Many Witches of the Old Ways, actually celebrate "two" Samhains or Halloweens (Yes, some older traditions DO use the term "halloween"!). The "Old" date for Samhain occurs when the sun has reached 15 degrees Scorpio. (As a side note, the Catholic Church has "borrowed" this same day to celebrate the holiday of "Martinmas".) So if you follow this Way, you can always celebrate the "party aspect" with your friends on one date and the "worship" part with your kin on the other.