artwork by Peter Arbo, 1874
Friday, May 11, 2012
Monday, May 7, 2012
manuscripts and life
So I am behind on blogging this past week - I will very likely be very minimally blogging this month as I am under contract for a book and the deadline is the end of this month. I'm very excited about the book itself and I think it's coming along really well, but at this point it's taking as much free time as I have after family and school. I plan to get back to regular blogging as soon as the manuscript is completed.
For anyone who is curious the book is part of a series for children being put out by a small pagan publishing company. My contribution is a book on the modern Fairy-Faith, its beliefs and practices, for children ages 8 through 12. (Although I think it would be just as useful for adults) Writing for children in this age group has proved the most interesting challenge so far as there is a need for a balance in being age appropriate without pulling any punches or soft peddling the information, but I have had my own in-house expert helping - my oldest daughter, who is 8 and a half. I'm very excited about the project, as someone who has taught classes on the Celtic Otherworld and Fairies (Daoine Sidhe) for over a decade and honored them all my life.
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Beltane candles burning on a small fairy altar at Pandora's Box
Happy Bealtaine to everyone! May your summer be blessed.
For anyone who is curious the book is part of a series for children being put out by a small pagan publishing company. My contribution is a book on the modern Fairy-Faith, its beliefs and practices, for children ages 8 through 12. (Although I think it would be just as useful for adults) Writing for children in this age group has proved the most interesting challenge so far as there is a need for a balance in being age appropriate without pulling any punches or soft peddling the information, but I have had my own in-house expert helping - my oldest daughter, who is 8 and a half. I'm very excited about the project, as someone who has taught classes on the Celtic Otherworld and Fairies (Daoine Sidhe) for over a decade and honored them all my life.
Happy Bealtaine to everyone! May your summer be blessed.
Wednesday, April 25, 2012
thoughts on the Ogham Tract
The Ogham Tract is one of the most
interesting and useful texts to study for those interested in Irish mythology
and divination. Within the text the mythological origins of Ogham are outlined
and several different types of Ogham are discussed, although only the Tree
Ogham and Word Oghams are gone into with any depth. The sections detailing
these two types of Ogham are invaluable, however, for those who seek to use the
Ogham for divination since they attach significant meaning to each letter, and
these meanings can be used as the basis for a system of symbolism.
The first section looks at the
mythological history of the Ogham, using the typical question and answer style
so often seen in Irish texts. The first question asks about the place, time,
inventor and cause of the creation of the Ogham and the answer, while
apocryphal, are illuminating. We learn that the Ogham was created in Ireland
during the time that Bres ruled the Tuatha de Danann, before mortals came to
Ireland, and that it was invented by the god Ogma to prove his inventiveness
and to give the educated something the uneducated didn’t have. This tells us
not only that the Ogham is believed to have divine origins, but also that it is
believed to have been created as something to be reserved for a select few. The
second questions asked relate to why it is called Ogham, who are the “father”
and “mother” of the Ogham, what was first written in it and why “b” is the
primary letter. The name is explained as a play on words from og-uaim meaning
perfect alliteration and is an allusion to the poets’ art and possibly the very
mnemonics that are used to remember the meanings of each letter in each type of
Ogham. The father of Ogham is, of course, Ogma, and the mother is said to be
his hand or blade; this is a beautiful description of the balanced act of
creation involving both passive design and active carving. The final answer contains another fascinating
bit of mythology, that is that the first thing written was “b” and that it was
written as a warning to the god Lugh that his wife was about to be kidnapped to
Faery. Interestingly it is said that “b”, which in tree Ogham is associated
with birch, was written seven times on a switch of birch; this not only reinforces
the connection between the letter and the tree but also offers a possible magic
charm to be used.
After this section the divisions of Ogham
are discussed, with the idea of dividing the Ogham into four groups of five. It
also mentioned that they can be separated into three groups of eight based on
the Tree Ogham, divided by chieftain
trees, peasant trees, and shrub trees. A second origin of Ogham is
mentioned, the school of Fenius, which adds three dipthongs to the twenty
consonants and vowels. Then a brief outline of the Tree Ogham is given,
followed by the more in-depth description of the Tree and Word Oghams, and then
very brief descriptions of many other types of Ogham.
By studying the trees associated with each
letter and then the descriptions given for each correspondence to the Word
Ogham a clear pattern of symbols can be developed for use in divination. Using
the Ogham for divination can be effective and useful if the symbolism of each
letter is fully understood. Many people err in only looking to the Tree Ogham
for meaning when divining with the letters, when in fact the other types of
Ogham reinforce and add detail and depth of meaning providing clearer readings.
Ogham can easily be used as the primary means of divination for both personal
daily use and at ritual, but it is important to understand the meanings of each
letter as fully as possible. Interestingly the “Boy Ogham” is actually a method
of divination in and of itself that uses the mother’s name written in Ogham to
predict the gender of her unborn child by dividing the name at a certain point,
which is unfortunately not specified in the text.
The Ogham Tract may at first seem of
interest only to those seeking to learn about divination since that is what
Ogham is most known for these days, yet the tract contains valuable mythology
as well. Studying this text is useful to anyone because it expands our
knowledge of Irish mythology with small details and also highlights the
exclusive place of Ogham literacy when the Tract was written. And of course it
is invaluable for those seeking to use the Ogham for divination as well. No
matter what your focus is, if you are interested in studying the Ogham, this text is useful and should
be studied.
further reading on the Ogham:
Ogam: Weaving Words of Wisdom by Erynn Rowan Laurie
Ogam: the Celtic Oracle of the Trees by Paul Rhys Montfort
Ogham, the Secret Language of the Druids by Robert Ellison
Celtic Tree Mysteries: Secrets of the Ogham by Steven Blamires
The Book of Ogham by Edred Thorson
Saturday, April 21, 2012
Gaelic Heathenry
So what exactly do I mean when I say that I'm a Gaelic Heathen? Well, basically it means that I follow a syncretic Irish polytheist and Norse polytheist recon approach to my spirituality. My approach was born out of the gradual realization that, firstly, the two cultures have a great deal in common, and secondly that there is historical precedent for the blending and melding of Norse and Celtic tradition. The two cultures did historically interact and influence each other; the Norse invaded and settled parts of Ireland and the Irish were in Iceland. I was also in a situation where I had strong ties to both Irish and Norse spirituality, neither of which could easily be put aside. Still, I might never have reached the point I am now if not for a friend who is a Gaelic Heathen and allowed me to see the possibilities and break out of my rigid separation of the two and let go of my feelings of conflict.
Just to clarify up front, syncretic practice is not the same as eclectic. Syncretic is the fusion or reconciliation of two different systems of belief into a single system, often heterogeneous, while eclectic is selecting and using a variety of elements from many different sources (Syncretic, 2012; Eclectic, 2012). Gaelic Heathenry is the syncretic union of Celtic and Norse polytheism, whereas eclectic practice would blend in anything and everything that might appeal to me. In many ways syncretic approaches to overlapping cultures such as these are inevitable; when I'm feeling brave enough I may start researching British material where Anglo-Saxon and Celtic syncretism has a long history.
Syncretic practice is, in many ways, new territory for me and I am only slowly feeling my way into it, after years of very rigidly separated practice. I tend to divide the holy days of the year between the Irish and Norse, with the Fire festivals celebrated in an Irish manner and the equinoxes and solstices given to the Norse. I have not, so far, made any attempt to unify the two into a single ritual as I do feel that honoring the gods is best done separately, although I have a healing altar that I use for a variety of healing work that is mixed, with Eir beside Brighid and Airmed next to the Matronaes. The ritual structure itself is different between the two, although not radically so; both involve making offerings, for example, but the Norse faining tends to be more formally structured and patterned, while the Irish ritual has a more organic feel to it. In a faining I would follow the normative modern structure: gathering, hallowing, invoking the land vaettir, ancestors, and gods, describing the rite, passing the horn, making the offering, closing ritual. In the Irish I would begin by singing or reciting a poem for the occassion, then invoke the ancestors, daoine sidhe, and gods, discuss the rite and perhaps say a prayer of blessing, make the offering, consult a method of divination to see if the offering was accepted, close the ritual and then feast. I have two separate altars at home, one for the Norse gods I honor and another for the Irish. I read and study material from both cultures. I have found the worldview and values very similar; both believe in multiple Otherworlds, nine in the Norse and innumerable in the Irish, and these views are perfectly compatible. Both consist of Gods that represent civilization and Order that are at odds with, but also intermarried with, primordial beings of entropy and chaos. The Norse have a complex creation myth and eschatology story, but the Celts have none, so there is little conflict there. Both share similar views on honor, hospitality, courage, right action, and respect. Both also have similar views on the afterlife, in that the soul is immortal and may be reborn (the Norse see this as occuring within the family line) or may go to a variety of other places, although the Norse views on the nature of the soul are slightly different, seeing it as being divided into distinct parts. Again though the slight differences are easily reconciled. I have previously blogged about the similarities in oracular practices as well as Otherworldly beings and in these two areas I take a very blended approach, particularly in the way I relate to the daoine sidhe or vaettir. Honoring my ancestors is the same in both practices.
On a daily basis I embrace both. I wake up and great the day with Sigdrifa's Prayer before making a small offering at my shrine and saying a prayer for Imbas. I study both Runes and Ogham. Throughout the day I may speak to Odin as easily as Macha, and I pour out a little bit of coffee for my ancestors as I place some food out for the Spirits - whether I call them daoine sidhe or vaettir doesn't matter. In practice some aspects are personal, of course, in which deity I may pray to or honor as there is no set pantheon, but I have found there is no conflict in calling on Odin for inspiration and Brighid for healing, Nuada for strength during suffering and hailing Thor when the thunder rolls, or calling on Macha for protection and Freya for guidance in seidhr work. And then of course there are the deities that are both Norse and Celtic, like Arto and the Matronaes.
I am an American, part of the Celtic diaspora, but it goes without saying - I hope - that my views and approaches are shaped by being where I am and that they in turn shape my spirituality. While culture and cultural preservation are important to me, my experience of Irish, or German for that matter, culture is the experience of a second and third generation immigrant and I do not pretend that it is the same as if I lived in Ireland, or Germany. However it would be impossible to remove the influence that these cultures play in my life, as it is all part of who I am, from the languages to the music, from the food to the folklore. The gods of the Irish and Norse are the ones who call me most strongly and the worldview and beliefs are the ones that make the most sense; I also feel that honoring these cultures connects me to my ancestors in a deeper way.
Another key part of my approach to spirituality is reconstruction. I have found nothing as effective, personally, for deepening my connection to the Gods, ancestors, and spirits of the Otherworld than using a reconstructionist approach. I research and piece together the ancient pagan beliefs and look with a pagan eye at the modern cultural practices to form a picture of what I think that paganism would have looked like had it never stopped being practiced. I have no interest in recreating the past or in imitating a distant time period, but I truly connect to the idea of bringing the old ways forward, of using the resources at hand - archaeology, anthropology, mythology, folklore - to understand what was done and how as well as what the beliefs were and then finding ways to revitalize and modernize them. Or in the case of more recent folk beliefs, to envision the pagan applications. It's like fitting together a fascinating puzzle that creates a picture of what might have been had polytheism continued uninterrupted. Reconstruction has provided me with a wide array of daily and seasonal practices, of oracular practices, of beliefs, and has allowed me to connect to the gods in profound and meaningful ways.
Much of what I study involves looking at separate sources, a wide variety of both Celtic, Irish, and Norse material that only occasionally overlaps. The main sources that I use to understand how the cultures interacted and effected each other involve looking at Celtic areas with strong Norse influence that have been preserved, including the Orkney Islands and some Scottish material, such as McNeill's Silver Bough series. Although my own focus is Irish I find the Scottish and Orkney material easier to access and it provides a useful template to understand the pattern of cultural interaction. I have also found books like Lady with a Mead Cup, Beyond Celts, Germans, and Scythians, and In Search of the Indo-Europeans helpful in understanding the ancient roots that the two cultures share.
I also focus on the Viking presence in Ireland. Viking influence in Ireland began around 800 CE and by 950 CE there were established Viking settlements in Dublin, Cork, Limerick, and Wexford (Viking Answer Lady, 2012). For most of this period the Viking invaders and settlers were still pagan, although the Irish at this point had converted to Christianity. There is significant archaeological evidence of the Norse presence in Ireland during this period, including burials (Fischer, 2012). Evidence also indicates that the Norse settlers assimilated to life in Ireland by adopting the lifestyles of the Irish (Preet, 2010). There is some evidence that surviving Irish customs surrounding midwinter are Norse in origin, the result of Irish assimilation of practices brought over by Norse settlers (Preet, 2010). Certainly such cultural "sharing" is seen in Scotland where the Norse also raided and settled, so it's reasonable to assume that the same would occur in Ireland. Similarly, Iceland shows Irish influences with many examples of Irish names and nicknames recorded; equally influential many of the slaves were Irish and were the mothers of later generations (Clements, 2005).
Interestingly I found out that my grandfather's surname, McSorley, meant "son of the summer sailor" and was a reference to the Norse presence in Celtic lands; in fact the name itself in Gaelic, Somhairle, is the Gaelicized version of the Norse word Sumarlithr "summer warrior or sailor" (http://www.surnamedb.com/Surname/Mcsorley) Although listed as a Scottish name, McSorley is actually both Scottish and Irish; my grandfather was from a section of the McSorley's in Cork, not the Dalriada Scotland branch. I found this information very serendipitous given my religious focus.
For me Gaelic Heathenry makes sense, but it is also a continuously evolving process. I am only slowly getting comfortable looking at the two cultures holistically and using the knowledge and material from one to fill in gaps in the other. It certainly helps that my main focuses - the spirits of the Otherworld and magical practices often termed "witchcraft" - are very similar between the two cultures and provide a sense of continuity for me in actual practice. Of course being a witch in either Norse or Irish culture (or modern recon) is not without contraversy, but that might be an entirely separate blog topic. In actual practice I have found that my role as Druid within Irish polytheism and my role of Gythia in my kindred are simply two names for the same function, which also helps. For many people one culture or the other is what calles them, but for me giving up either one would mean giving up a part of myself. In that sense Gaelic Heathenry is, ultimately, where I belong becuase it allows me to be fully myself.
Further reading:
http://dunsgathan.net/tns/what.htm
http://www.nthposition.com/norseireland-anation.php
http://www.ncte.ie/viking/vikage.htm
http://www.vikingage.mic.ul.ie/resource_learn_about_viking_age.html
http://www.orkneyjar.com/
http://www.muramasaindustries.com/fact/vikings/irishiniceland.html
References:
Viking Answer Lady (2012). Vikings in Ireland http://www.vikinganswerlady.com/Ireland.shtml
Fischer, L., (2012). Evidence of Vikings by County http://www.vikingage.mic.ul.ie/resource_vikings-by-county.html
Preet, E., (2010) Slainte! Ireland's Viking Heritage http://www.irishcentral.com/IrishAmerica/Irelands-Viking-Heritage-110976559.html
Clements, J., (2005) The Vikings
Syncretic (2012) Free Dictionary http://www.thefreedictionary.com/syncretic
Eclectic (2012) Free Dictionary http://www.thefreedictionary.com/eclectic
Just to clarify up front, syncretic practice is not the same as eclectic. Syncretic is the fusion or reconciliation of two different systems of belief into a single system, often heterogeneous, while eclectic is selecting and using a variety of elements from many different sources (Syncretic, 2012; Eclectic, 2012). Gaelic Heathenry is the syncretic union of Celtic and Norse polytheism, whereas eclectic practice would blend in anything and everything that might appeal to me. In many ways syncretic approaches to overlapping cultures such as these are inevitable; when I'm feeling brave enough I may start researching British material where Anglo-Saxon and Celtic syncretism has a long history.
Syncretic practice is, in many ways, new territory for me and I am only slowly feeling my way into it, after years of very rigidly separated practice. I tend to divide the holy days of the year between the Irish and Norse, with the Fire festivals celebrated in an Irish manner and the equinoxes and solstices given to the Norse. I have not, so far, made any attempt to unify the two into a single ritual as I do feel that honoring the gods is best done separately, although I have a healing altar that I use for a variety of healing work that is mixed, with Eir beside Brighid and Airmed next to the Matronaes. The ritual structure itself is different between the two, although not radically so; both involve making offerings, for example, but the Norse faining tends to be more formally structured and patterned, while the Irish ritual has a more organic feel to it. In a faining I would follow the normative modern structure: gathering, hallowing, invoking the land vaettir, ancestors, and gods, describing the rite, passing the horn, making the offering, closing ritual. In the Irish I would begin by singing or reciting a poem for the occassion, then invoke the ancestors, daoine sidhe, and gods, discuss the rite and perhaps say a prayer of blessing, make the offering, consult a method of divination to see if the offering was accepted, close the ritual and then feast. I have two separate altars at home, one for the Norse gods I honor and another for the Irish. I read and study material from both cultures. I have found the worldview and values very similar; both believe in multiple Otherworlds, nine in the Norse and innumerable in the Irish, and these views are perfectly compatible. Both consist of Gods that represent civilization and Order that are at odds with, but also intermarried with, primordial beings of entropy and chaos. The Norse have a complex creation myth and eschatology story, but the Celts have none, so there is little conflict there. Both share similar views on honor, hospitality, courage, right action, and respect. Both also have similar views on the afterlife, in that the soul is immortal and may be reborn (the Norse see this as occuring within the family line) or may go to a variety of other places, although the Norse views on the nature of the soul are slightly different, seeing it as being divided into distinct parts. Again though the slight differences are easily reconciled. I have previously blogged about the similarities in oracular practices as well as Otherworldly beings and in these two areas I take a very blended approach, particularly in the way I relate to the daoine sidhe or vaettir. Honoring my ancestors is the same in both practices.
On a daily basis I embrace both. I wake up and great the day with Sigdrifa's Prayer before making a small offering at my shrine and saying a prayer for Imbas. I study both Runes and Ogham. Throughout the day I may speak to Odin as easily as Macha, and I pour out a little bit of coffee for my ancestors as I place some food out for the Spirits - whether I call them daoine sidhe or vaettir doesn't matter. In practice some aspects are personal, of course, in which deity I may pray to or honor as there is no set pantheon, but I have found there is no conflict in calling on Odin for inspiration and Brighid for healing, Nuada for strength during suffering and hailing Thor when the thunder rolls, or calling on Macha for protection and Freya for guidance in seidhr work. And then of course there are the deities that are both Norse and Celtic, like Arto and the Matronaes.
I am an American, part of the Celtic diaspora, but it goes without saying - I hope - that my views and approaches are shaped by being where I am and that they in turn shape my spirituality. While culture and cultural preservation are important to me, my experience of Irish, or German for that matter, culture is the experience of a second and third generation immigrant and I do not pretend that it is the same as if I lived in Ireland, or Germany. However it would be impossible to remove the influence that these cultures play in my life, as it is all part of who I am, from the languages to the music, from the food to the folklore. The gods of the Irish and Norse are the ones who call me most strongly and the worldview and beliefs are the ones that make the most sense; I also feel that honoring these cultures connects me to my ancestors in a deeper way.
Another key part of my approach to spirituality is reconstruction. I have found nothing as effective, personally, for deepening my connection to the Gods, ancestors, and spirits of the Otherworld than using a reconstructionist approach. I research and piece together the ancient pagan beliefs and look with a pagan eye at the modern cultural practices to form a picture of what I think that paganism would have looked like had it never stopped being practiced. I have no interest in recreating the past or in imitating a distant time period, but I truly connect to the idea of bringing the old ways forward, of using the resources at hand - archaeology, anthropology, mythology, folklore - to understand what was done and how as well as what the beliefs were and then finding ways to revitalize and modernize them. Or in the case of more recent folk beliefs, to envision the pagan applications. It's like fitting together a fascinating puzzle that creates a picture of what might have been had polytheism continued uninterrupted. Reconstruction has provided me with a wide array of daily and seasonal practices, of oracular practices, of beliefs, and has allowed me to connect to the gods in profound and meaningful ways.
Much of what I study involves looking at separate sources, a wide variety of both Celtic, Irish, and Norse material that only occasionally overlaps. The main sources that I use to understand how the cultures interacted and effected each other involve looking at Celtic areas with strong Norse influence that have been preserved, including the Orkney Islands and some Scottish material, such as McNeill's Silver Bough series. Although my own focus is Irish I find the Scottish and Orkney material easier to access and it provides a useful template to understand the pattern of cultural interaction. I have also found books like Lady with a Mead Cup, Beyond Celts, Germans, and Scythians, and In Search of the Indo-Europeans helpful in understanding the ancient roots that the two cultures share.
I also focus on the Viking presence in Ireland. Viking influence in Ireland began around 800 CE and by 950 CE there were established Viking settlements in Dublin, Cork, Limerick, and Wexford (Viking Answer Lady, 2012). For most of this period the Viking invaders and settlers were still pagan, although the Irish at this point had converted to Christianity. There is significant archaeological evidence of the Norse presence in Ireland during this period, including burials (Fischer, 2012). Evidence also indicates that the Norse settlers assimilated to life in Ireland by adopting the lifestyles of the Irish (Preet, 2010). There is some evidence that surviving Irish customs surrounding midwinter are Norse in origin, the result of Irish assimilation of practices brought over by Norse settlers (Preet, 2010). Certainly such cultural "sharing" is seen in Scotland where the Norse also raided and settled, so it's reasonable to assume that the same would occur in Ireland. Similarly, Iceland shows Irish influences with many examples of Irish names and nicknames recorded; equally influential many of the slaves were Irish and were the mothers of later generations (Clements, 2005).
Interestingly I found out that my grandfather's surname, McSorley, meant "son of the summer sailor" and was a reference to the Norse presence in Celtic lands; in fact the name itself in Gaelic, Somhairle, is the Gaelicized version of the Norse word Sumarlithr "summer warrior or sailor" (http://www.surnamedb.com/Surname/Mcsorley) Although listed as a Scottish name, McSorley is actually both Scottish and Irish; my grandfather was from a section of the McSorley's in Cork, not the Dalriada Scotland branch. I found this information very serendipitous given my religious focus.
For me Gaelic Heathenry makes sense, but it is also a continuously evolving process. I am only slowly getting comfortable looking at the two cultures holistically and using the knowledge and material from one to fill in gaps in the other. It certainly helps that my main focuses - the spirits of the Otherworld and magical practices often termed "witchcraft" - are very similar between the two cultures and provide a sense of continuity for me in actual practice. Of course being a witch in either Norse or Irish culture (or modern recon) is not without contraversy, but that might be an entirely separate blog topic. In actual practice I have found that my role as Druid within Irish polytheism and my role of Gythia in my kindred are simply two names for the same function, which also helps. For many people one culture or the other is what calles them, but for me giving up either one would mean giving up a part of myself. In that sense Gaelic Heathenry is, ultimately, where I belong becuase it allows me to be fully myself.
Further reading:
http://dunsgathan.net/tns/what.htm
http://www.nthposition.com/norseireland-anation.php
http://www.ncte.ie/viking/vikage.htm
http://www.vikingage.mic.ul.ie/resource_learn_about_viking_age.html
http://www.orkneyjar.com/
http://www.muramasaindustries.com/fact/vikings/irishiniceland.html
References:
Viking Answer Lady (2012). Vikings in Ireland http://www.vikinganswerlady.com/Ireland.shtml
Fischer, L., (2012). Evidence of Vikings by County http://www.vikingage.mic.ul.ie/resource_vikings-by-county.html
Preet, E., (2010) Slainte! Ireland's Viking Heritage http://www.irishcentral.com/IrishAmerica/Irelands-Viking-Heritage-110976559.html
Clements, J., (2005) The Vikings
Syncretic (2012) Free Dictionary http://www.thefreedictionary.com/syncretic
Eclectic (2012) Free Dictionary http://www.thefreedictionary.com/eclectic
Thursday, March 8, 2012
St. Patrick's Day, snakes, and Irish-American pride
Next week is Saint Patrick's feast day in the Catholic church, which is probably an odd thing for me to blog about, but the past couple years there has been quite the controversy among some pagans about this day. This year there are anti-Saint Pat's day events and such on Facebook created by people, very sincere people, who believe Saint Patrick to be some sort of super powered anti-pagan figure that drove out the Druids of Ireland and broke the back of paganism there. The general consensus by the people who share that thought seems to be that March 17th every year should be a day of black-clad mourning for Irish paganism or a day of protest against...well, against something. Now I have absolutely no issue with the way anyone wants to spend their March 17th, I generally favor wearing black, and I certainly agree that by and large Saint Pat's day in America is a hideous neon green tourist event, however I am something of a stickler for history - as some of you may have noticed - and I don't like seeing false history becoming mainstream, nor do I like my own actions on March 17th being judged as wrong because of someone else's views, as I have been told previously that my celebrating the day is offensive and disrespectful. So the last few years I have tried, in comments here and there, to point out the history and the Truth to give people a better understanding of how things really happened so that they can move forward and decide what to do with some solid information instead of emotion. This year I am just going to cut to the chase and dedicate a whole blog to it. I am not trying to change anyone's opinion or start a fight - I am only offering the history of who Saint Patrick really was, what he really did, how he interacted with the Druids, and what the bit about the snakes was about. I'm also going to talk a little about why and how I celebrate March 17, and what it means to me.
So let's begin with a little history. Back somewhere around the end of the 4th century in Britain - no one knows exactly where, except that it was likely on the coast - a boy named Maewyn Succat was born to a wealthy Roman official named Calpurius (Awesome Stories, 2012). Maewyn was born into a Christian family but he didn't consider himself especially devout. When he was 16 he was kidnapped, along with many other people from his father's household, and taken into slavery in Ireland where he was made a shepherd (Saint Patrick, nd). Among the hills and sheep Maewyn found solace in his father's religion, before eventually escaping after 6 years and making his way, eventually, back to Britain where he joined the church (Awesome Stories, 2012). At some point Maewyn took the name Particius, later anglicized to Patrick, and decided that he had a calling from his God to return to Ireland to preach to the people there (Awesome Stories, 2012). Unlike the common belief though, Patrick wasn't the first Bishop in Ireland - there were several previous bishops including Pallidius who was sent by the Pope in 429 (O hOgain, 1999). At this point in the early 5th century Ireland already had a small but settled Christain population complete with churches, monasteries, priests and bishops (O hOgain, 1999). In any event Patrick returned to Ireland and traveled around trying to establish himself. He claims to have had some success and baptized "thousands" of people - of course he also had many difficulties including, apparently, being accused of accepting money for baptisms and other bribes as well as being beaten and robbed and repeatedly threatened with death (Saint Patrick, nd). Unlike the other Irish Christians of the time Patrick was an evangalist and did seek to convert people, but in his 30 years of ministry in Ireland he did not seem to have had any stunning sucess; probably because the Irish did not seem overly concerned with or threatened by Christianity and may have initially just incorporated it along with their pagan beliefs (Da Silva, 2009). After Patrick's death, most likely on March 17th 461, very little was written about him for several hundred years.
Ireland remained pagan for another 8 or 9 generations before the population became mostly Christian - and that was when the tale of Patrick really took off. In the 7th century, about 200 years after Patrick died, his hagiography was written, the Life of Saint Patrick by Muirchu maccu Mactheni, and the Patrick of Muirchu's story was very different than the historical Patrick, so much so that modern scholars now differentiate between the two (Da Silva, 2009). Muirchu's Patrick was a bold, vindictive, confrontational wonder-worker who preformed mircales and was said to have destroyed the Druids in Ireland (O hOgain, 1999). This mythic Partick - unlike the humble historical Patrick who authored the Confessio - lost no opportunity to curse those who defied him or kill those who opposed him. In one of the stories in the Life of Saint Patrick, for example, the saint uses his God's "power" to crush a Druid's skull and calls an earthquake to kill many others (Da Silva, 2009). In another tale Patrick was said to have turned himself and his entire retinue into deer to escape pursuit. It should be pretty obvious that this is pure invention, something to appeal to a 7th century audience looking to hear about wonders and drama on par with the other Irish myths but not anything relating to actual events. In fact some scholars have pointed out that had Patrick actually gone in and tried to convert by the sword he would have ended up matryred for his trouble. To quote the excellent article by Da Silva "It is clear that the pagan Irish would not have tolerated the behavior of the mythical Saint Patrick. There was no way Patrick could use coercion or the threat of force as part of his strategy to convert the pagans. E. A. Thompson writes that "the pagans were far too powerful and menacing . . . . And he was doubtlessly aware that if he gave any sign of trying to impose his views on the Irish pagans against their will, his mission would come to an abrupt and bloody end" (90)." (Da Silva, 2009).
The point to all of this is that the Patrick we are familar with today is mostly a mythic figure, created by a great PR department. The historical Patrick didn't actually do very much and it wasn't until hundreds of years later, when politics in some of the churches he founded meant the need for a powerful figure, and the Church was looking to complete the conversion of the remaining pagans, that he was reinvented as the super-saint we know today. Many aspects of saint Patrick's story seem as well to involve the saint being inserted into older mythology, such as in some of the stories surrounding Lughnasa where saint Patrick takes over the role of Lugh in fighting off the forces of darkness and chaos to secure the harvest (MacNeill, 1962). This would have been a logical substitution over time as the new religion replaced the old. Beyond that I have my own idea about how a British born Roman ended up as the patron saint of Ireland, but that probably falls into the realm of a conspiracy theory so I'll leave it off this blog.
Why does all this matter to me? Well, for one I have always felt strongly that bad history does paganism no favors. For another thing I can't see any purpose to feeling outraged today over something that didn't even actually happen 1560 years ago, or for that matter demonizing someone who didn't actually do very much. I just don't see any point in buying into another faith's mythology in a way that creates feelings of anger and negativity in my own. I am an Irish-focused pagan and I am a Druid and I know from studying history that both Irish paganism and Druidism went on well after Patrick, that his life as we know it today is just a fancy story made up to replace older myths, and that in the end Patrick has no more meaning to me than what I give him. Why should I give him power over my life by believing he was greater than he was? I admire his devotion to his own faith and his courage in going back to a country where he had been taken by force as a slave, but beyond that he's just another historical figure in a sea of historical figures.
Now on to the snakes. Another big aspect of Saint Patrick's day for pagans is the idea that the story of Patrick driving the snakes out of Ireland was actually an allegory for his driving out of the Druids. This idea is pretty well integrated into media and common belief; many people repeat it and there are even modern celebrations of "All Snakes Day" in honor of the triumphant return of the modern Druids. Now, I am all in favor of the snake as a modern symbol of Druids - plenty of wonderful symbolism there since snakes are energized by the sun and "reborn" each spring out of the earth after hibernating, eat little fluffy things, often are passed by unseen, not to mention the more obvious associations with wisdom and the historic Gaulish Druid's eggs - and I think the idea of a modern All Snakes Day is pretty cool. The history though just isn't there for any connection either of Saint Patrick with snakes or of the story being about Druids. Firstly, Ireland hasn't had snakes since before the last ice age, so there never were any snakes to be driven out by anyone (National Zoo, n.d.). Second of all, and more importantly, the actual legend says that he drove out the snakes and toads (toads being very rare and snakes as we've established being non-existant) (Banruadh, 2006). For people living in Ireland after Patrick this story would have been a great explanation of why those animals weren't in Ireland, because there is no reason to think the 7th century story was an allegory. Quite frankly the rest of Patrick's hagiography has him dueling Druids right and left, killing those who oppose him with callous righteoussnes, so why would the story suddenly get cryptic about him driving the Druids out? Every other page was proclaiming it proudly! No, this particular tidbit - which is suspiciously exactly the same as a story from the life of a French saint - was always meant to be literal. The earliest reference I have found to anyone thinking the snakes meant Druids (and thanks to the friend who helped me find it) is in the Fairy Faith in Celtic Countries from 1911 where someone states that he believes based on a story that because a certain place was where the Druids last stronghold was and also the place Saint Patrick drove the snakes that the snakes must represent the Druids, but it's just faulty logic (Evans Wentz, 1911). The snakes in the story were just meant to be snakes, just as the toads were toads and Saint George's dragon was a dragon.
So why do I celebrate Saint Patrick's day? Thats' a good question, since I am certainly no Catholic. But the truth is that I have celebrated a secular version of St. Patrick's day for my entire life; in my family it was a celebration of our Irish heritage, a day when we told stories about the family, ate traditional Irish-American food and enjoyed each others company. I have been pagan since I was 11, but I never questioned the validity of celebrating my heritage with my family. Sure my heritage is what it is every day of the year, but that was one special day when the whole family celebrated together. My father and I would go out and enjoy a show together, the Wolfetones one year, the Irish Tenors several times, a wide array of different Irish step dancing groups. When I was young we would go out to dinner and after my grandmother moved up here we would go to her house and she would cook for everyone. I have so many wonderful, happy memories of all the Saint Patrick's days I've had with the people I love and that is why I celebrate it, and why I will continue to - because its a family tradition. One I hope to pass on to my own children. We're Irish-Americans every day of the year, but March 17th is the one day when we are most aware of it, of our roots, of our history. Of our traditions.
This year my family, my husband and daughters and I, will be going to eat corned beef and cabbage at my grandmother's house. She is 94 now, but she still cooks on St. Patrick's day all the same. We'll tell stories about the family and about past celebrations, and when we get home my daughters and I will light candles on our ancestor altar in honor of the family that isn't with us physically any more. And on the 18th I will go with my oldest daughter to see Celtic Woman in concert (the first time since my dad died I've gone to a show for Saint Patrick's day, but that's a tradition that needs continuing). It may be a weird Irish-American thing to do, but it's something ingrained in the diaspora, outside of any religion.
Now in a modern setting we have All Snakes Day as a pagan alternative to St. Pat's day; I don't generally celebrate it only because it tends to emphasize the snakes=Druids idea, although not everyone who celebrates it believes that, to be fair. Another alternative that is gaining popularity is to call it something like Irish Heritage Day becuase the emphasis of the day to Irish pagans is to celebrate that and that certainly captures the spirit of the holiday for most Americans. I rather like that one, and sometimes use it myself. Finally there has been a movement - and I'm sorry becuase I've had no luck finding any links from last year - to celebrate the 17th of March in honor of great Irish mythic heroes like Cu Chulainn. I find that idea intriguing and intend to look into it more.
References:
http://www.awesomestories.com/religion/st-patrick-of-st-patricks-day/maewyn-succat--kidnapping-victim
Saint Patrick (n.d.) Saint Patrick's Confessio http://www.cin.org/patrick.html
B. Da Silva (2009) Saint Patrick, the Irish Druids, and Ireland Conversion to Christianity http://www.strangehorizons.com/2009/20090727/da_silva-a.shtml
D. O hOgain (1999) the Sacred Isle
M. MacNeill (1962) The Festival of Lughnasa
W. Y. evans Wentz (1911). the Fairy Faith in Celtic Countries http://www.sacred-texts.com/neu/celt/ffcc/ffcc310.htm
http://branruadh.blogspot.com/2006/03/so-i-have-promised-so-i-have-done.html
http://nationalzoo.si.edu/Animals/ReptilesAmphibians/NewsEvents/irelandsnakes.cfm
So let's begin with a little history. Back somewhere around the end of the 4th century in Britain - no one knows exactly where, except that it was likely on the coast - a boy named Maewyn Succat was born to a wealthy Roman official named Calpurius (Awesome Stories, 2012). Maewyn was born into a Christian family but he didn't consider himself especially devout. When he was 16 he was kidnapped, along with many other people from his father's household, and taken into slavery in Ireland where he was made a shepherd (Saint Patrick, nd). Among the hills and sheep Maewyn found solace in his father's religion, before eventually escaping after 6 years and making his way, eventually, back to Britain where he joined the church (Awesome Stories, 2012). At some point Maewyn took the name Particius, later anglicized to Patrick, and decided that he had a calling from his God to return to Ireland to preach to the people there (Awesome Stories, 2012). Unlike the common belief though, Patrick wasn't the first Bishop in Ireland - there were several previous bishops including Pallidius who was sent by the Pope in 429 (O hOgain, 1999). At this point in the early 5th century Ireland already had a small but settled Christain population complete with churches, monasteries, priests and bishops (O hOgain, 1999). In any event Patrick returned to Ireland and traveled around trying to establish himself. He claims to have had some success and baptized "thousands" of people - of course he also had many difficulties including, apparently, being accused of accepting money for baptisms and other bribes as well as being beaten and robbed and repeatedly threatened with death (Saint Patrick, nd). Unlike the other Irish Christians of the time Patrick was an evangalist and did seek to convert people, but in his 30 years of ministry in Ireland he did not seem to have had any stunning sucess; probably because the Irish did not seem overly concerned with or threatened by Christianity and may have initially just incorporated it along with their pagan beliefs (Da Silva, 2009). After Patrick's death, most likely on March 17th 461, very little was written about him for several hundred years.
Ireland remained pagan for another 8 or 9 generations before the population became mostly Christian - and that was when the tale of Patrick really took off. In the 7th century, about 200 years after Patrick died, his hagiography was written, the Life of Saint Patrick by Muirchu maccu Mactheni, and the Patrick of Muirchu's story was very different than the historical Patrick, so much so that modern scholars now differentiate between the two (Da Silva, 2009). Muirchu's Patrick was a bold, vindictive, confrontational wonder-worker who preformed mircales and was said to have destroyed the Druids in Ireland (O hOgain, 1999). This mythic Partick - unlike the humble historical Patrick who authored the Confessio - lost no opportunity to curse those who defied him or kill those who opposed him. In one of the stories in the Life of Saint Patrick, for example, the saint uses his God's "power" to crush a Druid's skull and calls an earthquake to kill many others (Da Silva, 2009). In another tale Patrick was said to have turned himself and his entire retinue into deer to escape pursuit. It should be pretty obvious that this is pure invention, something to appeal to a 7th century audience looking to hear about wonders and drama on par with the other Irish myths but not anything relating to actual events. In fact some scholars have pointed out that had Patrick actually gone in and tried to convert by the sword he would have ended up matryred for his trouble. To quote the excellent article by Da Silva "It is clear that the pagan Irish would not have tolerated the behavior of the mythical Saint Patrick. There was no way Patrick could use coercion or the threat of force as part of his strategy to convert the pagans. E. A. Thompson writes that "the pagans were far too powerful and menacing . . . . And he was doubtlessly aware that if he gave any sign of trying to impose his views on the Irish pagans against their will, his mission would come to an abrupt and bloody end" (90)." (Da Silva, 2009).
The point to all of this is that the Patrick we are familar with today is mostly a mythic figure, created by a great PR department. The historical Patrick didn't actually do very much and it wasn't until hundreds of years later, when politics in some of the churches he founded meant the need for a powerful figure, and the Church was looking to complete the conversion of the remaining pagans, that he was reinvented as the super-saint we know today. Many aspects of saint Patrick's story seem as well to involve the saint being inserted into older mythology, such as in some of the stories surrounding Lughnasa where saint Patrick takes over the role of Lugh in fighting off the forces of darkness and chaos to secure the harvest (MacNeill, 1962). This would have been a logical substitution over time as the new religion replaced the old. Beyond that I have my own idea about how a British born Roman ended up as the patron saint of Ireland, but that probably falls into the realm of a conspiracy theory so I'll leave it off this blog.
Why does all this matter to me? Well, for one I have always felt strongly that bad history does paganism no favors. For another thing I can't see any purpose to feeling outraged today over something that didn't even actually happen 1560 years ago, or for that matter demonizing someone who didn't actually do very much. I just don't see any point in buying into another faith's mythology in a way that creates feelings of anger and negativity in my own. I am an Irish-focused pagan and I am a Druid and I know from studying history that both Irish paganism and Druidism went on well after Patrick, that his life as we know it today is just a fancy story made up to replace older myths, and that in the end Patrick has no more meaning to me than what I give him. Why should I give him power over my life by believing he was greater than he was? I admire his devotion to his own faith and his courage in going back to a country where he had been taken by force as a slave, but beyond that he's just another historical figure in a sea of historical figures.
Now on to the snakes. Another big aspect of Saint Patrick's day for pagans is the idea that the story of Patrick driving the snakes out of Ireland was actually an allegory for his driving out of the Druids. This idea is pretty well integrated into media and common belief; many people repeat it and there are even modern celebrations of "All Snakes Day" in honor of the triumphant return of the modern Druids. Now, I am all in favor of the snake as a modern symbol of Druids - plenty of wonderful symbolism there since snakes are energized by the sun and "reborn" each spring out of the earth after hibernating, eat little fluffy things, often are passed by unseen, not to mention the more obvious associations with wisdom and the historic Gaulish Druid's eggs - and I think the idea of a modern All Snakes Day is pretty cool. The history though just isn't there for any connection either of Saint Patrick with snakes or of the story being about Druids. Firstly, Ireland hasn't had snakes since before the last ice age, so there never were any snakes to be driven out by anyone (National Zoo, n.d.). Second of all, and more importantly, the actual legend says that he drove out the snakes and toads (toads being very rare and snakes as we've established being non-existant) (Banruadh, 2006). For people living in Ireland after Patrick this story would have been a great explanation of why those animals weren't in Ireland, because there is no reason to think the 7th century story was an allegory. Quite frankly the rest of Patrick's hagiography has him dueling Druids right and left, killing those who oppose him with callous righteoussnes, so why would the story suddenly get cryptic about him driving the Druids out? Every other page was proclaiming it proudly! No, this particular tidbit - which is suspiciously exactly the same as a story from the life of a French saint - was always meant to be literal. The earliest reference I have found to anyone thinking the snakes meant Druids (and thanks to the friend who helped me find it) is in the Fairy Faith in Celtic Countries from 1911 where someone states that he believes based on a story that because a certain place was where the Druids last stronghold was and also the place Saint Patrick drove the snakes that the snakes must represent the Druids, but it's just faulty logic (Evans Wentz, 1911). The snakes in the story were just meant to be snakes, just as the toads were toads and Saint George's dragon was a dragon.
So why do I celebrate Saint Patrick's day? Thats' a good question, since I am certainly no Catholic. But the truth is that I have celebrated a secular version of St. Patrick's day for my entire life; in my family it was a celebration of our Irish heritage, a day when we told stories about the family, ate traditional Irish-American food and enjoyed each others company. I have been pagan since I was 11, but I never questioned the validity of celebrating my heritage with my family. Sure my heritage is what it is every day of the year, but that was one special day when the whole family celebrated together. My father and I would go out and enjoy a show together, the Wolfetones one year, the Irish Tenors several times, a wide array of different Irish step dancing groups. When I was young we would go out to dinner and after my grandmother moved up here we would go to her house and she would cook for everyone. I have so many wonderful, happy memories of all the Saint Patrick's days I've had with the people I love and that is why I celebrate it, and why I will continue to - because its a family tradition. One I hope to pass on to my own children. We're Irish-Americans every day of the year, but March 17th is the one day when we are most aware of it, of our roots, of our history. Of our traditions.
This year my family, my husband and daughters and I, will be going to eat corned beef and cabbage at my grandmother's house. She is 94 now, but she still cooks on St. Patrick's day all the same. We'll tell stories about the family and about past celebrations, and when we get home my daughters and I will light candles on our ancestor altar in honor of the family that isn't with us physically any more. And on the 18th I will go with my oldest daughter to see Celtic Woman in concert (the first time since my dad died I've gone to a show for Saint Patrick's day, but that's a tradition that needs continuing). It may be a weird Irish-American thing to do, but it's something ingrained in the diaspora, outside of any religion.
Now in a modern setting we have All Snakes Day as a pagan alternative to St. Pat's day; I don't generally celebrate it only because it tends to emphasize the snakes=Druids idea, although not everyone who celebrates it believes that, to be fair. Another alternative that is gaining popularity is to call it something like Irish Heritage Day becuase the emphasis of the day to Irish pagans is to celebrate that and that certainly captures the spirit of the holiday for most Americans. I rather like that one, and sometimes use it myself. Finally there has been a movement - and I'm sorry becuase I've had no luck finding any links from last year - to celebrate the 17th of March in honor of great Irish mythic heroes like Cu Chulainn. I find that idea intriguing and intend to look into it more.
References:
http://www.awesomestories.com/religion/st-patrick-of-st-patricks-day/maewyn-succat--kidnapping-victim
Saint Patrick (n.d.) Saint Patrick's Confessio http://www.cin.org/patrick.html
B. Da Silva (2009) Saint Patrick, the Irish Druids, and Ireland Conversion to Christianity http://www.strangehorizons.com/2009/20090727/da_silva-a.shtml
D. O hOgain (1999) the Sacred Isle
M. MacNeill (1962) The Festival of Lughnasa
W. Y. evans Wentz (1911). the Fairy Faith in Celtic Countries http://www.sacred-texts.com/neu/celt/ffcc/ffcc310.htm
http://branruadh.blogspot.com/2006/03/so-i-have-promised-so-i-have-done.html
http://nationalzoo.si.edu/Animals/ReptilesAmphibians/NewsEvents/irelandsnakes.cfm
Tuesday, March 6, 2012
Hospitality in a modern world
Hospitality is an important quality in both Celtic and Norse tradition. In both cultures, as in many other ancient cultures, hospitality to guests was seen as an important social expectation. In the Norse Havamal we see a selection of advice given in how to live honorably, including this part about hospitality:
"134. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
growl not at guests, nor drive them from the gate
but show thyself gentle to the poor.
135. Mighty is the bar to be moved away
for the entering in of all.
Shower thy wealth, or men shall wish thee
every ill in thy limbs."
(Bellows translation)
In the Cath Maige Tuired it is a lack of hospitality that is at the root of the second battle between the Fomorians and the Tuatha de Danann, as the lack of hospitality by the half-Fomorian King Bres eventually resulted in a rebellian by the Tuatha de Danann.
"36. At that time, Bres held the sovereignty as it had been granted to him. There was great murmuring against him among his maternal kinsmen the Tuatha De Danann, for their knives were not greased by him. However frequently they might come, their breaths did not smell of ale; and they did not see their poets nor their bards nor their satirists nor their harpers nor their pipers nor their horn-blowers nor their jugglers nor their fools entertaining them in the household. They did not go to contests of those pre-eminent in the arts, nor did they see their warriors proving their skill at arms before the king, except for one man, Ogma the son of Lain.
39. On one occasion the poet came to the house of Bres seeking hospitality (that is, Coirpre son of Etain, the poet of the Tuatha De). he entered a narrow, black, dark little house; and there was neither fire nor furniture nor bedding in it. Three small cakes were brought to him on a little dish--and they were dry. The next day he arose, and he was not thankful. As he went across the yard he said,
"Without food quickly on a dish,
Without cow's milk on which a calf grows,
Without a man's habitation after darkness remains,
Without paying a company of storytellers--let that be Bres's condition." (Gray's transaltion)
These are just a few examples of the way that the value of hospitality was expressed in common stories in both cultures. In the first example we see the idea that how we act as a host to our guests reflects on our reputation for good or ill. In the second we see the consequences of failing to offer hospitality when it is expected. In both cases we can see that hospitality involves generosity and openness to guests and that failing to be hospitible opens a person up to consequences of both reputation and (in the Irish) satire. It's clear from this and from other material relating to hospitality in these groups that hospitality was important and most modern pagans and reconstructionists seem to agree with the value of this. Yet how do we, as modern followers of these oder ways, create hospitality in our lives? How do we embrace a virtue of open handed giving and welcome to guests in a culture (talking about America in particular) that is often not reflective of that same value?
This weekend my oldest daughter had a friend over for a play date. I spent a lot of the visit reminding my daughter that her guest was a guest, and was to be treated as such. When there was only one cookie left, it went to her friend. When they could not agree on a game to play I intervened and said that as the guest her friend should be allowed to choose what to do. This is how I was raised and I feel it is inline with the older values of hospitality, so it is what I want to pass on to my children; however I found out after the other child had left that this is not the usual way of things in modern society. My daughter, who is 8, informed me that when she went to other children's homes she had to do whatever they wanted to do, and was basically treated by the parents as imported entertainment for the other child. I was not happy to find this out, although it gave me an opportunity to discuss the value of being a good guest as well. Of course I also wasn't happy to find out that this child, much like another of my daughter's friends that had come over previously, attempted to steal something while she was here. The whole situation has me thinking about the subject of hospitality and how we, as modern pagans, can create a culture of hospitality - particularly for our children - in a world that is often at odds with those values.
So far my best solution is to read the stories that I can to my children that emphasize these values and to try to show them by example what hospitality means to me. And what I would like it to mean to them. It's a complex subject, since hospitality is a balance between being a good host and a good guest, and to violate either has consequences, so conveying this to a child growing up in what amounts to a different culture with different values is challenging.
How do you find that balance in your own life? How much value do you place on hospitality and being a good guest? And how can we, as modern pagans, re-establish this value within our own commuity? Just some food for thought....
References:
Bellows translation of the Havamal can be found here http://www.pitt.edu/~dash/havamal.html
Gray's translation of teh Cath Maige tuired can be foudn here http://www.sacred-texts.com/neu/cmt/cmteng.htm
"134. I counsel thee, Stray-Singer, accept my counsels,
they will be thy boon if thou obey'st them,
they will work thy weal if thou win'st them:
growl not at guests, nor drive them from the gate
but show thyself gentle to the poor.
135. Mighty is the bar to be moved away
for the entering in of all.
Shower thy wealth, or men shall wish thee
every ill in thy limbs."
(Bellows translation)
In the Cath Maige Tuired it is a lack of hospitality that is at the root of the second battle between the Fomorians and the Tuatha de Danann, as the lack of hospitality by the half-Fomorian King Bres eventually resulted in a rebellian by the Tuatha de Danann.
"36. At that time, Bres held the sovereignty as it had been granted to him. There was great murmuring against him among his maternal kinsmen the Tuatha De Danann, for their knives were not greased by him. However frequently they might come, their breaths did not smell of ale; and they did not see their poets nor their bards nor their satirists nor their harpers nor their pipers nor their horn-blowers nor their jugglers nor their fools entertaining them in the household. They did not go to contests of those pre-eminent in the arts, nor did they see their warriors proving their skill at arms before the king, except for one man, Ogma the son of Lain.
39. On one occasion the poet came to the house of Bres seeking hospitality (that is, Coirpre son of Etain, the poet of the Tuatha De). he entered a narrow, black, dark little house; and there was neither fire nor furniture nor bedding in it. Three small cakes were brought to him on a little dish--and they were dry. The next day he arose, and he was not thankful. As he went across the yard he said,
"Without food quickly on a dish,
Without cow's milk on which a calf grows,
Without a man's habitation after darkness remains,
Without paying a company of storytellers--let that be Bres's condition." (Gray's transaltion)
These are just a few examples of the way that the value of hospitality was expressed in common stories in both cultures. In the first example we see the idea that how we act as a host to our guests reflects on our reputation for good or ill. In the second we see the consequences of failing to offer hospitality when it is expected. In both cases we can see that hospitality involves generosity and openness to guests and that failing to be hospitible opens a person up to consequences of both reputation and (in the Irish) satire. It's clear from this and from other material relating to hospitality in these groups that hospitality was important and most modern pagans and reconstructionists seem to agree with the value of this. Yet how do we, as modern followers of these oder ways, create hospitality in our lives? How do we embrace a virtue of open handed giving and welcome to guests in a culture (talking about America in particular) that is often not reflective of that same value?
This weekend my oldest daughter had a friend over for a play date. I spent a lot of the visit reminding my daughter that her guest was a guest, and was to be treated as such. When there was only one cookie left, it went to her friend. When they could not agree on a game to play I intervened and said that as the guest her friend should be allowed to choose what to do. This is how I was raised and I feel it is inline with the older values of hospitality, so it is what I want to pass on to my children; however I found out after the other child had left that this is not the usual way of things in modern society. My daughter, who is 8, informed me that when she went to other children's homes she had to do whatever they wanted to do, and was basically treated by the parents as imported entertainment for the other child. I was not happy to find this out, although it gave me an opportunity to discuss the value of being a good guest as well. Of course I also wasn't happy to find out that this child, much like another of my daughter's friends that had come over previously, attempted to steal something while she was here. The whole situation has me thinking about the subject of hospitality and how we, as modern pagans, can create a culture of hospitality - particularly for our children - in a world that is often at odds with those values.
So far my best solution is to read the stories that I can to my children that emphasize these values and to try to show them by example what hospitality means to me. And what I would like it to mean to them. It's a complex subject, since hospitality is a balance between being a good host and a good guest, and to violate either has consequences, so conveying this to a child growing up in what amounts to a different culture with different values is challenging.
How do you find that balance in your own life? How much value do you place on hospitality and being a good guest? And how can we, as modern pagans, re-establish this value within our own commuity? Just some food for thought....
References:
Bellows translation of the Havamal can be found here http://www.pitt.edu/~dash/havamal.html
Gray's translation of teh Cath Maige tuired can be foudn here http://www.sacred-texts.com/neu/cmt/cmteng.htm
Sunday, February 26, 2012
Book Review - the Druid's Primer
There are many books on the market that aim to introduce the seeker to the basics of Druidism, but The Druid's Primer by Luke Eastwood is perhaps the single best introduction book I have read. It's greatest strength is that it manages to present a great deal of modern Druidic material fairly and with clear references to the sources. The author has done a great deal of research into the historic material, which is also presented well and in an easily accessible manner.
The book begins with a chapter that summerizes the historic material. This was very well done, with the material being covered thoroughly but concisely. This section touches on everything from the early Celtic period and what we have from seocndary sources such as Pliny and Caesar up to the modern era revival. Although not gone into as deeply as in other books the single chapter effectively summerizes the highlights and is more than enough to get a beginner started or serve as a basic refresher for a more experienced person.
The next chapter tackles possibly the most complex subject in modern Druidism, defining what a Druid is. The book does an excellent job of presenting the different current theories fairly, including the possible etymologies of the word "druid" itself. The different historical sources are once again drawn upon including Irish mythology and the later Barddas, which the text acknowledges as a well known forgery but also influencial on the revivalist period. The author also discusses his own view of what a Druid does and who a Druid is, creating a fascinating and complex picture of the modern Druid.
From here the next 7 chapters discuss: Gods & Goddesses, Myth & Legend, Elemental Forces, Cosmology, Inspiration, Imramma, and Animism & Animal Worship. Each chapter is a blend of well-researched history and modern application that manages to offer a balanced view of modern Druidism without favoring any one particular path or focus. In most cases multiple views are offered for the reader to consider with sources given so that the reader may further pursue anything of interest.
This is followed by a section, Cycles of the Sun, Moon and Earth, that looks at the historic and modern way that Druids would honor the passing of time and holy days. The author discusses a system of lunar rituals based on Alexei Kondratiev's book the Apple Branch that could be used by modern Druids seeking to connect to the moon. This is followed by a discussion of the solar year and it's holidays, including all of the eight holidays of the modern pagan wheel of the year.
Next is a section on tools, which looks at the tools historically attributed to the Druids. It begins by discussing clothing, rather in depth, including the colors likely worn and the Irish legal texts refering to dress and color. Sickles, wands, staffs, the Druid egg, cauldron/chalice, magical branch, musical instruments, the crane bag, and sword are discussed. The four treasures of the Tuatha de Danann are also mentioned in a modern context as tools that Druids today may choose to use, although they have no historic basis in that context.
The final four chapters look at divination, the Ogham, medicine & healing, and justice & wisdom. Each of these was important in some way to the historic Druids and so each chapter looks at how the subject relates to historic Druidism and how these can relate to modern practice.
Overall this book is more than worth the money and certainly the best book to begin with if one is interested in learning about the path of Druidism. It is full of the history of Druidism and also shows the wide array of modern possibilities that are open to new seekers. For more experienced Druids this book will serve as a great refresher or reference.
The book begins with a chapter that summerizes the historic material. This was very well done, with the material being covered thoroughly but concisely. This section touches on everything from the early Celtic period and what we have from seocndary sources such as Pliny and Caesar up to the modern era revival. Although not gone into as deeply as in other books the single chapter effectively summerizes the highlights and is more than enough to get a beginner started or serve as a basic refresher for a more experienced person.
The next chapter tackles possibly the most complex subject in modern Druidism, defining what a Druid is. The book does an excellent job of presenting the different current theories fairly, including the possible etymologies of the word "druid" itself. The different historical sources are once again drawn upon including Irish mythology and the later Barddas, which the text acknowledges as a well known forgery but also influencial on the revivalist period. The author also discusses his own view of what a Druid does and who a Druid is, creating a fascinating and complex picture of the modern Druid.
From here the next 7 chapters discuss: Gods & Goddesses, Myth & Legend, Elemental Forces, Cosmology, Inspiration, Imramma, and Animism & Animal Worship. Each chapter is a blend of well-researched history and modern application that manages to offer a balanced view of modern Druidism without favoring any one particular path or focus. In most cases multiple views are offered for the reader to consider with sources given so that the reader may further pursue anything of interest.
This is followed by a section, Cycles of the Sun, Moon and Earth, that looks at the historic and modern way that Druids would honor the passing of time and holy days. The author discusses a system of lunar rituals based on Alexei Kondratiev's book the Apple Branch that could be used by modern Druids seeking to connect to the moon. This is followed by a discussion of the solar year and it's holidays, including all of the eight holidays of the modern pagan wheel of the year.
Next is a section on tools, which looks at the tools historically attributed to the Druids. It begins by discussing clothing, rather in depth, including the colors likely worn and the Irish legal texts refering to dress and color. Sickles, wands, staffs, the Druid egg, cauldron/chalice, magical branch, musical instruments, the crane bag, and sword are discussed. The four treasures of the Tuatha de Danann are also mentioned in a modern context as tools that Druids today may choose to use, although they have no historic basis in that context.
The final four chapters look at divination, the Ogham, medicine & healing, and justice & wisdom. Each of these was important in some way to the historic Druids and so each chapter looks at how the subject relates to historic Druidism and how these can relate to modern practice.
Overall this book is more than worth the money and certainly the best book to begin with if one is interested in learning about the path of Druidism. It is full of the history of Druidism and also shows the wide array of modern possibilities that are open to new seekers. For more experienced Druids this book will serve as a great refresher or reference.
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