Post by Allan on Aug 14, 2007 17:23:52 GMT -5
The Ancient Irish Year Wheel
by Sharynne NicMhacha
Years ago, I began my. exploration of the Celtic tradition to
1. honor my Scottish grandmother, a vibrant and spirited
woman who was extremely proud of her heritage. Myjourney led
me into the realm of folklore and magic, and eventually into the
world of Celtic Paganism and earth religion. As my quest delved
further into the traditions of my Scottish and Irish ancestors, my
experiences deepened and a whole new world of spiritual connection
opened up. The Celtic gods have become part of daily
life, and my seasonal rituals have evolved to focus on the ways of
the ancestors. I
A question I ask myself now is: What did the holidays mean to
the Pagan Cclts? Early Greek and Roman writers describe the
society and customs of ancient Gaul. Information about seasonal
activities of early Ireland was recorded by monks, scribes, and historians.
In addition, we have, evidence from archeology and a
large body of folklore from Ireland, Scotland, Wales, Cornwall,
Brittany, and the Isle of Man. Below is a guide to the earliest
meaning of the holidays based on my research (as well as animals
that were likely venerated at these sacred points of the year wheel).
Samhain (the Boar or Raven): In Ireland (as well as Gaul),
the year was divided into two main seasons-the warm and the
cold, called sam and gam. In Ireland, at least, the year was further
divided, creating four festivals that marked the turning points of
the year. The greatest festival was Samhain (pronounced SAHven
in Old Irish), held on the first of November. This was the
Celtic New Year, which marked the end of one year and the
. beginning of the next. The .night before Samhain was the most
important point of this festival and may have been considered an
independent point in time that belonged neither to the old year
or the new.
Because of this quality, the gateways between this world and
the Otherworld were easily crossed and communications and
interactions between the worlds could took place. Gods and magical
figures emerged from caves and sid-mounds, and many
significant or supernatural events occurred. It was a time of danger,
as well as a time of potential. Just as the Celtic day began at
night, the New Year also began in darkness (similar to the dark
period before the New Moon). This was a spiritual or cosmic
darkness from which life would eventually emerge. Thus, Samhain
was associated with life as well as death.
In order to ensure the success of th<1tribe in the coming year,
religious ceremonies focused on the renewal of prosperity. The
deities, ancestors, and the spirits of the land were honored in ritual.
As well, offerings would have been made to the gods, and a
recitation or enactment of the tribe's religious beliefs pertaining
to creation (common in New Year's rites around the world)
would have also taken place. Samhain rituals may also have commemorated
the union of the tribal deity with the earth goddess of
the local territory.
One example of this is the union between the Dagda and the
M6rrigan at Samhain. According to this belief, Dagda stands with
one foot on either side of a river (symbolizing a place and point
that is "neither this nor that"). This kind of divine union was very
important in Celtic religion and was reflected in the rites of the
mortal realm. Within the tribe or territory, it was important that
the king unite with the goddess of the land in order for his reign
to be successful. Without her blessing and aid, the people, crops,
and herds would not prosper.
The feast days of the early Celts focused on herding practices
rather than agriculture and farming. While the Druids or other
wisdom-keepers would have maintained records of various astrological
events, there is no evidence that they celebrated holidays
such as the solstices and equinoxes. Samhain was the end of the
grazing season, when the herds and flocks were brought back to
the village after enjoying-rich summer pasture. Only those animals
necessary for breeding were kept throughout the winter.
The others provided meat and hides to sustain the people during
the colp. season. This is an ancient practice which dates back to
the Neolithic era. It was a custom of necessity and also helped'
provide a great feast for this most sacred time of the year.
Samhain also coincides with the breeding season of the wild
boar. Animals were not hunted during their breeding period.
,
Therefore, a sacred boar hunt would have taken place prior to
Samhain in preparation for the great festival. Numerous myths
and stories tell of the adventures associated with hunting the wild
boar at this time of year. In addition, it was customary that all
crops be harvested or gathered, and stored before the holiday.
We can see that the customs and traditions associated with the
. feast of Samhain were both practical and spiritual in nature, in
tune with both the seasons and the land and in harmony with the
cycles of the natural world.
Beltane (Cow): The most important holiday after Samhain
was the first of May, the beginning of the warm season. This was
known as Beltane (pronounced BEL-tih-nuh) or Citshamain
(KAYT-hah-vin). Cetshamain means "the beginning of summer."
Beltane means either "'bright fire" (from the Indo-E'uropean
word bhel, "to shine, flash or burn") or "the fire of Bel." Bel is not
the same as Baal, of course, but we don't know much else about
this figure. He may be similar to a widely worshiped Celtic deity
called Belenus who was venerated from northern Italy to the
British Isles. Belenus was often associated with healing waters,
and sometimes likened to Apollo (who had an aspect as a healer
, and a'Sun god).
Beltane was also associated with herding practices. As the
weather improved, animals could be led out to summer pasture.
, Great fires were lit and the cattle were driven between them to
protect them from disease and. misfortune. The lighting of fires at
this time of year continued well into the Christian era. The coming
of warm weather was heralded by the appearance of singing
birds, blooming flowers, and the greening of the land-elements
that contributed to a joyful celebration of life and fertility. However,
in ancient times, Beltane was also a period of great
uncertainty. People did not yet know'if their crops or animals
woulq survive, so rituals of propitiation and protection were
extremely important. ,
Beltane marked the beginning of hunting season', which
"lasted until Samhain (although the period from]uly to September
was peak hunting season). It was the end of the traditional
marriage season, and an unlucky day to marry. Te~porary or trial
marriages could end on this day. In modern folk tradition, May is
still considered an unlucky month to marry (hence the popularity
o~the June wedding).
Imbolc (Sheep): This festival took place on the first of February
and was, once again, associated with animals. Imbolc is when
ili~ sheep gave birth and started to produce milk. During the winter,
any remaining stores of dairy (in the form of cheese) would
have given out. When the sheep began to give fresh milk again it
was a time of joy and plenty.
Imbolc was associated with the goddess Brig (pronounced
BREEGH) who may be similar to the British goddess Brigantia.
She was said to have two sisters also named Brighid, and was a
triple goddess of healing, smith craft, and poetry. In Christian
times, the holiday became associated with St. Bridget, Through
her connection with the birth of young, she became a protectress
of women in the childbed. There seems to be a focus on feminine
energy at this point in the year wheel (in the focus on birth, the
renewal of milk, and so on). It may also have been associated with
rituals of purification. Imbolc is the Celtic holiday about which we
have the least information (perhaps due to its association with
women's concerns, and the fact that it is commemorated in the
home and during the winter).
Lugnasad or Lammas (Horse or Stag): This feast day may
have been the last holiday to be introduced into the Irish seasonal
calendar. While the other holidays focus on herding (the
primary method of sustenance for the Celts and other European
peoples), this festival is associated with the harvest. This may be
reflected in the traditional stories of the god Lugh (who is connected
with this holiday). In these myths he is portrayed as a new- .
comer to the Irish pantheon, a young multiskilled god who
obtains knowledge of agriculture from Bres, the husband of Brig.
Lugh instituted this feast day to honor his beloved foster-mother
Tailtiu, who died as the result of clearing many great plains
(probably in preparation for planting). The name of the holiday
means the festival or funeral games (nasad) of the god Lugh.
In addition to Tailtiu, other divine ancestresses or goddesses
were also associated -with Lammas in different parts of Ireland.
The Festival of Carmun was celebrated in Leinster, while the goddess
Macha was honored in the north (Ulster). Goddesses of the
For Further Study
McNeill, Florence Marian. The Silver Bough: A Study of the
National andLocalFestivals of Scotland.Glasgow: W. Maclellan,
1957.
land and of sovereignty, such as Macha, were often associated
with horses. Horses continue to playa prominent role in later
Lammas folklore and folk celebrations. Shortly after taking my
magical name (NicMhacha, "daughter of Macha"), I discovered
that Macha was associated with this holiday, which is also my
birthday. I also found out years later that my Irish ancestors were
from the north of Ireland.
July was considered a time of great scarcity, as the crops were
not yet ripe. In order to ensure-the success of the harvest, harvest
ceremonies took place and the gods of the land and the harvest
were honored and propitiated. After the rites ofLammas, farmers
began to reap their grain (wheat, spelt, and barley) during the
mon ths of August and September. The importance of this festival
continued well into Christian times. The name Lammas comes
from the Anglo-Saxon hlafmass, which means "loaf-mass~"
Lammas fairs are still held in Ireland, Scotland, and other
areas where the Celts once lived. Trial marriages known as Telltown
marriages (from the name of Lugh's fostermother Tailtiu)
sometimes take place at the fairs. This custom continued well into
the twentieth century.
Patterson, Nerys Thomas. Cattle-lordsand Clansmen: Kinship
and Rank in Early Ireland. New York: Garland Pub., 1991.
Powell, Thomas George Eyre. The Celts.New York: Thames
and Hudson, 1980.
by Sharynne NicMhacha
Years ago, I began my. exploration of the Celtic tradition to
1. honor my Scottish grandmother, a vibrant and spirited
woman who was extremely proud of her heritage. Myjourney led
me into the realm of folklore and magic, and eventually into the
world of Celtic Paganism and earth religion. As my quest delved
further into the traditions of my Scottish and Irish ancestors, my
experiences deepened and a whole new world of spiritual connection
opened up. The Celtic gods have become part of daily
life, and my seasonal rituals have evolved to focus on the ways of
the ancestors. I
A question I ask myself now is: What did the holidays mean to
the Pagan Cclts? Early Greek and Roman writers describe the
society and customs of ancient Gaul. Information about seasonal
activities of early Ireland was recorded by monks, scribes, and historians.
In addition, we have, evidence from archeology and a
large body of folklore from Ireland, Scotland, Wales, Cornwall,
Brittany, and the Isle of Man. Below is a guide to the earliest
meaning of the holidays based on my research (as well as animals
that were likely venerated at these sacred points of the year wheel).
Samhain (the Boar or Raven): In Ireland (as well as Gaul),
the year was divided into two main seasons-the warm and the
cold, called sam and gam. In Ireland, at least, the year was further
divided, creating four festivals that marked the turning points of
the year. The greatest festival was Samhain (pronounced SAHven
in Old Irish), held on the first of November. This was the
Celtic New Year, which marked the end of one year and the
. beginning of the next. The .night before Samhain was the most
important point of this festival and may have been considered an
independent point in time that belonged neither to the old year
or the new.
Because of this quality, the gateways between this world and
the Otherworld were easily crossed and communications and
interactions between the worlds could took place. Gods and magical
figures emerged from caves and sid-mounds, and many
significant or supernatural events occurred. It was a time of danger,
as well as a time of potential. Just as the Celtic day began at
night, the New Year also began in darkness (similar to the dark
period before the New Moon). This was a spiritual or cosmic
darkness from which life would eventually emerge. Thus, Samhain
was associated with life as well as death.
In order to ensure the success of th<1tribe in the coming year,
religious ceremonies focused on the renewal of prosperity. The
deities, ancestors, and the spirits of the land were honored in ritual.
As well, offerings would have been made to the gods, and a
recitation or enactment of the tribe's religious beliefs pertaining
to creation (common in New Year's rites around the world)
would have also taken place. Samhain rituals may also have commemorated
the union of the tribal deity with the earth goddess of
the local territory.
One example of this is the union between the Dagda and the
M6rrigan at Samhain. According to this belief, Dagda stands with
one foot on either side of a river (symbolizing a place and point
that is "neither this nor that"). This kind of divine union was very
important in Celtic religion and was reflected in the rites of the
mortal realm. Within the tribe or territory, it was important that
the king unite with the goddess of the land in order for his reign
to be successful. Without her blessing and aid, the people, crops,
and herds would not prosper.
The feast days of the early Celts focused on herding practices
rather than agriculture and farming. While the Druids or other
wisdom-keepers would have maintained records of various astrological
events, there is no evidence that they celebrated holidays
such as the solstices and equinoxes. Samhain was the end of the
grazing season, when the herds and flocks were brought back to
the village after enjoying-rich summer pasture. Only those animals
necessary for breeding were kept throughout the winter.
The others provided meat and hides to sustain the people during
the colp. season. This is an ancient practice which dates back to
the Neolithic era. It was a custom of necessity and also helped'
provide a great feast for this most sacred time of the year.
Samhain also coincides with the breeding season of the wild
boar. Animals were not hunted during their breeding period.
,
Therefore, a sacred boar hunt would have taken place prior to
Samhain in preparation for the great festival. Numerous myths
and stories tell of the adventures associated with hunting the wild
boar at this time of year. In addition, it was customary that all
crops be harvested or gathered, and stored before the holiday.
We can see that the customs and traditions associated with the
. feast of Samhain were both practical and spiritual in nature, in
tune with both the seasons and the land and in harmony with the
cycles of the natural world.
Beltane (Cow): The most important holiday after Samhain
was the first of May, the beginning of the warm season. This was
known as Beltane (pronounced BEL-tih-nuh) or Citshamain
(KAYT-hah-vin). Cetshamain means "the beginning of summer."
Beltane means either "'bright fire" (from the Indo-E'uropean
word bhel, "to shine, flash or burn") or "the fire of Bel." Bel is not
the same as Baal, of course, but we don't know much else about
this figure. He may be similar to a widely worshiped Celtic deity
called Belenus who was venerated from northern Italy to the
British Isles. Belenus was often associated with healing waters,
and sometimes likened to Apollo (who had an aspect as a healer
, and a'Sun god).
Beltane was also associated with herding practices. As the
weather improved, animals could be led out to summer pasture.
, Great fires were lit and the cattle were driven between them to
protect them from disease and. misfortune. The lighting of fires at
this time of year continued well into the Christian era. The coming
of warm weather was heralded by the appearance of singing
birds, blooming flowers, and the greening of the land-elements
that contributed to a joyful celebration of life and fertility. However,
in ancient times, Beltane was also a period of great
uncertainty. People did not yet know'if their crops or animals
woulq survive, so rituals of propitiation and protection were
extremely important. ,
Beltane marked the beginning of hunting season', which
"lasted until Samhain (although the period from]uly to September
was peak hunting season). It was the end of the traditional
marriage season, and an unlucky day to marry. Te~porary or trial
marriages could end on this day. In modern folk tradition, May is
still considered an unlucky month to marry (hence the popularity
o~the June wedding).
Imbolc (Sheep): This festival took place on the first of February
and was, once again, associated with animals. Imbolc is when
ili~ sheep gave birth and started to produce milk. During the winter,
any remaining stores of dairy (in the form of cheese) would
have given out. When the sheep began to give fresh milk again it
was a time of joy and plenty.
Imbolc was associated with the goddess Brig (pronounced
BREEGH) who may be similar to the British goddess Brigantia.
She was said to have two sisters also named Brighid, and was a
triple goddess of healing, smith craft, and poetry. In Christian
times, the holiday became associated with St. Bridget, Through
her connection with the birth of young, she became a protectress
of women in the childbed. There seems to be a focus on feminine
energy at this point in the year wheel (in the focus on birth, the
renewal of milk, and so on). It may also have been associated with
rituals of purification. Imbolc is the Celtic holiday about which we
have the least information (perhaps due to its association with
women's concerns, and the fact that it is commemorated in the
home and during the winter).
Lugnasad or Lammas (Horse or Stag): This feast day may
have been the last holiday to be introduced into the Irish seasonal
calendar. While the other holidays focus on herding (the
primary method of sustenance for the Celts and other European
peoples), this festival is associated with the harvest. This may be
reflected in the traditional stories of the god Lugh (who is connected
with this holiday). In these myths he is portrayed as a new- .
comer to the Irish pantheon, a young multiskilled god who
obtains knowledge of agriculture from Bres, the husband of Brig.
Lugh instituted this feast day to honor his beloved foster-mother
Tailtiu, who died as the result of clearing many great plains
(probably in preparation for planting). The name of the holiday
means the festival or funeral games (nasad) of the god Lugh.
In addition to Tailtiu, other divine ancestresses or goddesses
were also associated -with Lammas in different parts of Ireland.
The Festival of Carmun was celebrated in Leinster, while the goddess
Macha was honored in the north (Ulster). Goddesses of the
For Further Study
McNeill, Florence Marian. The Silver Bough: A Study of the
National andLocalFestivals of Scotland.Glasgow: W. Maclellan,
1957.
land and of sovereignty, such as Macha, were often associated
with horses. Horses continue to playa prominent role in later
Lammas folklore and folk celebrations. Shortly after taking my
magical name (NicMhacha, "daughter of Macha"), I discovered
that Macha was associated with this holiday, which is also my
birthday. I also found out years later that my Irish ancestors were
from the north of Ireland.
July was considered a time of great scarcity, as the crops were
not yet ripe. In order to ensure-the success of the harvest, harvest
ceremonies took place and the gods of the land and the harvest
were honored and propitiated. After the rites ofLammas, farmers
began to reap their grain (wheat, spelt, and barley) during the
mon ths of August and September. The importance of this festival
continued well into Christian times. The name Lammas comes
from the Anglo-Saxon hlafmass, which means "loaf-mass~"
Lammas fairs are still held in Ireland, Scotland, and other
areas where the Celts once lived. Trial marriages known as Telltown
marriages (from the name of Lugh's fostermother Tailtiu)
sometimes take place at the fairs. This custom continued well into
the twentieth century.
Patterson, Nerys Thomas. Cattle-lordsand Clansmen: Kinship
and Rank in Early Ireland. New York: Garland Pub., 1991.
Powell, Thomas George Eyre. The Celts.New York: Thames
and Hudson, 1980.