Cáca Síofra - a Recipe from a Dream

Dreams - aislingí - are sometimes a way that I receive communication from spirits and the Good People, as are other more controlled means like journeywork. This would fall into the realm of what's usually called 'upg' or unverified personal gnosis in modern paganism. I have found a lot of value in the lessons and messages I get this way, but generally I find these things are too personal too share. Not always though. What follows is something I was explicitly told to share, for anyone else who might want to use it as well. 

I had a dream last night and in the dream I was shown how to make little offering cakes for the Daoine Eile. In the dream I was shown how to make them for the most part and the only thing I was told in words was the oat flour and the name of the cakes, so I'm guessing on the temperature and timing. If you try making them keep that in mind and adjust as necessary. Also I don't bake (or cook particularly well) so bare with my terrible attempt to convey how to do this from what I saw in the dream. They didn't look like modern cakes but were more dense and flat.

Cáca Síofra

3 eggs
1/2 cup honey
1/2 cup oat flour

Stir up eggs until blended then add in honey, then slowly add flour. Pour into buttered or greased cake pan or divide into several smaller ramekins*. Cook at about 350 degrees F (176 C) for about 35 - 40 minutes for cake, 30 minutes for larger ramekin, 20 minutes for smaller. Take out of oven when the center seem done. Drizzle more honey on the top when cooled.

I'd mentioned this on my social media this morning and several people who actually can cook have suggested cooking them on a griddle like pancakes. I'm tried both ways, and am reporting the results below.

I tried them as griddle cakes and as little cakes in 2 sizes of ramekins. The batter is slightly thinner than a box cake mix (which is my usual go-to for baking) and seems runny but it cooks well. 
On the griddle they need to be cooked at a lower temp than normal pancakes would or they burn. I found that a medium low worked well after some experimenting.They cook very quickly.

In really small ramekins they only need 20 minutes in the oven at 350. In the slightly larger size (which was the size I saw in the dream) it was 30 minutes.

After cooking them I tried some to make sure they were fit to offer. Without honey they are ridiculously delicious. With honey on top they are too sweet for me, but that was how I saw them so that was how I made them to offer. Obviously my preference isn't the issue for offering cakes, but I did verify that they are edible, and in fact really good. They are also nice and simple to prepare, although they take a lot of honey. 

I'll be making these for offerings to the Daoine Eile on holy days from now on I think.


*I didn't know what these were, but I was looking for smaller cake pans and stumbled across them in the grocery store and they were the closest in size to what I had seen. I should also add here that I wouldn't recommend cooking these on or in anything made of iron. 

Saint Patrick, Druids, and Snakes

This is a revised, updated edition of a blog I wrote 5 years ago now with added Jocelin of Furness.

One thing that modern paganism struggles with is history, both its context and accuracy. Many things that are taken as fact in paganism today are not actually supported by historic material, and many things that are believed to be ancient are really modern. This isn't always a judgment on these things, but it points to the ease with which inaccurate information can be proliferated and believed, especially when it has emotional appeal. One prime example of this within the Celtic pagan community is the idea that saint Patrick was some sort of genocidal maniac who slaughtered Druids and that the snakes he drove out in his stories were a metaphor for Druids. So let's take a look at the actual history. 

The historic saint Patrick was not actually Irish by birth. 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 was born to a wealthy Roman official named Calpurius (Awesome Stories, 2012). He was born into a Christian family but according to his later writings 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 he 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 he 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 Palladius 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 Christian population complete with churches, monasteries, priests and bishops (O hOgain, 1999). What distinguished Patrick was that unlike the other Irish priests and bishops he did feel that evangelizing was important. Patrick returned to Ireland and traveled around trying to establish himself. He claims to have had some success and baptized "thousands" of people, although it is impossible to confirm or deny these claims. He also had many difficulties including, apparently, being accused of accepting money for baptisms as well taking other bribes and being beaten and robbed and repeatedly threatened with death (Saint Patrick, nd). Unlike the other Irish Christians of the time Patrick was an evangelist and did seek to convert people, but in his 30 years of ministry in Ireland he did not seem to have had any stunning success; 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. The reality is, despite the later hype, he fell into relative obscurity. 

     Ireland remained pagan for at least another 200 years 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. The historic Patrick and the Patrick of Miurchu's writing were so different in fact that modern scholars now differentiate between the two (Da Silva, 2009). Muirchu's Patrick was a bold, vindictive, confrontational, wonder-worker who preformed miracles and was said to have destroyed the Druids in Ireland (O hOgain, 1999). This mythic Patrick - 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 martyred 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). 
  
In the 12th century Patrick's story was written down again, this time by an English monk named Jocelin of Furness who specialized in writing hagiographies. He was known for taking existing material already written about saints and re-working it for the Anglo-Norman elite (Koch, 2005). His 'Life of Patrick' was written for several important Irish figures including the archbishop of Armagh and bishop of Down, and was typical of all of his works. It is in this book that we see for the first time the story of Patrick driving out the snakes, an idea which is strikingly similar to stories from the lives of other previous European saints particularly saint Hilare of France. As Jocelin claimed: "and by the power of his prayers he freed all these likewise from the plague of venomous reptiles. But other islands, the which had not believed at his preaching, still are cursed with the procreation of those poisonous creatures." (O'Leary, 1880). In other words Ireland doesn't have snakes because Patrick drove them out with his piety and his conversion of Ireland but since the rest of the world didn't listen to Patrick we all still have snakes. The reader should also note that according to Jocelin saint Patrick also found the staff of Jesus (yes that Jesus) while he was in Rome, and had a personal tete a tete with God himself in Jocelin's words "even as Moses" had and was assured that God would hear and answer all his prayers (O'Leary, 1880). I'll spare you the rest but let's just say it involves a lot of raising the dead - like a lot - a lot of Druids dying by Patrick's awesome prayers to God and tens of thousands of people converting. Which is my nice way of saying this is neither a trustworthy historical source nor one that shied away from Patrick slaying Druids with his mighty God-prayers, making metaphor really unnecessary. 

The point to all of this is that the Patrick we are familiar with today is mostly a mythic figure, created by a great public relations 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 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, common versions of the legend today say that he drove out the snakes and toads (toads being very rare and snakes as we've established being non-existent) (Banruadh, 2006). Jocelin's version has him driving out all the venomous reptiles (O'Leary, 1880). 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 or 12th century stories were allegory. Quite frankly the rest of both of Patrick's hagiographies have him dueling Druids right and left, killing those who oppose him with callous righteousness, 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 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, a way to explain why Ireland has none and also to give a solid real world example of Patrick's power. 

In saint Patrick's Confessio the man himself is pretty clear that he is uncertain if he had any real effect on Ireland, although he hopes that he did. It reads as a rather humble work written by a very normal person. The later hagiographies written 200 and 700 years after he died are utterly fanciful stories that re-cast the man into the role of a superhero for the Christian faith. They have Patrick murdering Druids with prayer, raising the dead, turning himself and his people into deer, and all manner of fantastic things, including the well known driving out of the snakes and the less well known casting out of demons. Later folklore would expand on this and eventually in the 19th century draw a direct link between the literal snakes and the literal historic Druids to create a modern metaphor that has gained enormous popularity. Its important to understand though that this metaphor is an entirely modern construction and that the history is layered and tells a very different story. As modern pagans I think we do ourselves a disservice to give too much attention to the myths of another religion, created as propaganda to both put down pagan beliefs long after the conversion and for complex political reasons within the Church itself. 

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
O'Leary, J., (1880) The Most Ancient Lives of Saint Patrick Including the Life by Jocelin
 B. Da Silva (2009) Saint Patrick, the Irish Druids, and Ireland Conversion to Christianity https://web.archive.org/web/20160304072255/http://www.strangehorizons.com/2009/20090727/da_silva-a.shtml
D. O hOgain (1999) the Sacred Isle
Koch, J., (2005). Celtic Culture vol 1
M. MacNeill (1962) The Festival of Lughnasa
W. Y. Evans Wentz (1911). The Fairy Faith in Celtic Countries
http://branruadh.blogspot.com/2006/03/so-i-have-promised-so-i-have-done.html
http://nationalzoo.si.edu/Animals/ReptilesAmphibians/NewsEvents/irelandsnakes.cfm

Pantheacon 2017

  If I had to guess I'd say the biggest pagan conference in America is probably Pantheacon, an event that happens each February in San Jose California. I had attended my first Pantheacon in 2015 and honestly didn't think I'd go to another since traveling to California is a bit of a challenge for me, logistically and financially, but somehow I found myself back there again this year. It will be my one big travel thing for 2017, and the only other event on my schedule is the Morrigan's Call Retreat.

Unlike my first time at this event, this time around there were some notable difference. Firstly although I once again taught a workshop in the ADF hospitality suite I was also on the main schedule with 3 presentations, and I had a book signing. Also unlike the first time I was staying in the Doubletree itself, not in one of the overflow hotels. Both of these things were rather significant changes. I was really happy (and honestly quite surprised) to have had my workshops chosen for the main schedule but teaching a total of 4 classes and having the book signing made for a busy conference. I was also staying in a hospitality suite - East Coast Pagans Hospitality Suite to be exact - and so most of the time when I wasn't teaching something I was there. In practical terms this meant that I didn't have very much time to visit other hospitality suites or get to many workshops.

I did attend one RDNA style ritual in the ADF suite which I really enjoyed. I'd never done anything in that style before and it was very interesting to see the similarities and differences in how it was structured. I've been a member of ADF since 2001 and I always like spending time with other ADF members, especially people I know online but don't see often in real life. It was fun teaching a class on the Irish Gods in their suite, and I liked the questions and discussions that followed. As I could say for many things at the conference, I wish I'd had more time to spend there.

altar for the aos sidhe

My main spiritual contribution in the East Coast Pagans suite was to maintain an altar there for the Otherworldly spirits. Usually when I travel I have some small place set aside for the deities and spirits I honor but I think because this was a space open to the public for 8 hours of the day it required something more elaborate. People were able to leave things on this one, and regular offerings of butter, fruit, and water were being made as well. I quickly made friends with the local crows disposing of the old offerings each morning.

I didn't have much time to socialize but I did find a few moments to get out to some of the other rooms nearby. I was able to visit the Heathen Hospitality suite, which I am so glad I did. I met several Troth members in person who I have only previously known online (having been a Troth member since 2006). They also had some of the best ribbons, in my opinion. Again I wish I'd had more time to spend there, particularly since I have a trip to Iceland coming up in 2018 that several people from that suite are also going on with Land Sea Sky Travel. I was also able to briefly stop into the Sisters of Avalon suite and visit with some familiar faces as well as picking up a very cool new oracle deck.

Pantheacon in general offered a chance to meet some new people, reconnect with friends, and meet people in person I'd previously only known online, which was a wonderful experience. I did find some time, eventually, to have some fun and to hang out with friends, to share stories and to create some new phrases including 'when in doubt cattle raid' and 'no fadas given', although my favorites may have come from my friend Jon of An Scealai Beag who was the source of  such quotes as 'Dagda approves'. One of the best things about the conference, I think, is that so many people attend from so many places and from so many different pagan/polytheist approaches that it allows for a lot of diversity and experiencing new viewpoints, as well as connecting to people from all sorts of different traditions and areas. And of course competitive ribbon collecting.

the beginning of the ribbon collecting

I attended one class which was taught by Lora O'Brien about Medb of Connacht which I highly recommend; Lora also offers the class online here (you may have to scroll down a bit to find it, but its there). Lora had a meet and greet/book signing afterwards and we had some time to talk so there was a bit of crossover between the class and that. I found the ideas brought up really intriguing, including the idea that Medb may have been both a name as well as a title for a priestess at Rathcroghan, and that Medb could have been active in warrior initiation rites. There's speculation in that last of course, but there is certainly a tenuous pattern of male warriors being trained in myth by female warriors* that could indicate a wider socioreligious pattern. Naturally being me I ended up getting a bit speculative about the meanings of Medb's sisters' names and why they may or may not have been fit rulers compared to her based on name etymology. That aside though it was a great class and I'm glad if I only was able to attend one in its entirety it was that one.

My own classes went well, as far as I can judge. The first was meant to be on land spirits and house spirits but ended up being a bit more on land spirits. I did one in the ADF suite, as I mentioned, on the Irish Gods. The second official Pantheacon workshop was on Macha, horses, and sovereignty in Irish culture. And finally I had one on the darker side of Fairy, which was looking at the Unseelie court , who and what they are, and how we interact with them. Turnout seemed good, the audiences were engaged and quick to ask questions, and for the most part we covered all the material I wanted to touch on.

Pantheacon is always an adventure, both the travel to get there and then the experience of being there itself. There are great workshops and diverse hospitality suites, vendors and adventures to be found. As with the first year I attended I think my favorite thing was the experience of community, of being able to spend time with friends I don't see often, or ever, and to relax and discuss everything from theology to linguistics with people who share those interests.


*examples could include Fionn and Cu Chulainn who were both trained by female experts in warfare; more widely in the Ulster cycle we see not only Cu Chulainn but also Ferdiad and Connla similarly trained by women, albeit the same one.

Looking forward at 2017

"Ata la i ndegaid aloile" [A day follows another]
- Etain, Tochmarc Etaine
2016 was in many ways a pivotal year for me, and I think at least some of that was reflected in the content of my blog. I can honestly say that nothing went exactly as I expected it to, and some things happened that I very much didn't expect, but overall I am glad for the place I am in now both with my writing and my spirituality.

 I put my blog on hiatus for the last month in order to finish a manuscript I was working on for a new book. The last blog I posted in 2016 was an excerpt from it and I decided as we moved into 2017 that I needed to focus all my attention on finishing it. I had three books contracted with my publisher, two new Pagan Portals which are by nature shorter texts (25K words each) and the full length Fairies book which I was anticipating would run between 80K and 90K. At the end of last year I was halfway done with the longer book and one of the shorter ones, and I was confident that I could get the longer one finished in a month if I focused exclusively on it.

I'm pleased to say that the Fairies book is done and currently going through copy editing with my publisher. I put everything I knew into it and I learned a lot researching it as well; I think it may be the best thing I've ever written. I still have the two Pagan Portals to write however so I'm not quite ready to hang up my keyboard just yet. I'm hoping that one of those, which I was already about halfway done with, will be completed this month. Additionally I have plans for a sixth novel in my series, although I'm not sure exactly when I'll get to that project.

Now that the longer book is done I should be returning to my regular blogging. I've been working on several translation pieces that should be ready soon so expect to see those coming up this month. I'd like to get back to doing a couple translations or more a month, ideally, and am planning to work through all the Echtrai. I've also had a lot going on in my own spiritual life that I want to share and I'd like to write about topics of interest to people who read this blog. The Fairies book took a lot out of me, more than I expected and more than any other book has before, so right now I'm just looking at what to do to re-set and begin again.

I'm also in the process of making some crucial decisions about exactly where to focus my energy and what venues to use to get my writing out to people. I have this blog of course, and have had it now since July of 2011, but I may look at restructuring or adjusting what I offer here somewhat. I have the books I write, both fiction and non-fiction. I write for Air n-Aithesc twice a year as well as occasionally having articles in other publications - for example I have something in an upcoming issue of Watkins Mind Body Spirit. I'll be speaking at Pantheacon in a few weeks and I'll be back at the Morrigan's Call Retreat again this year in June. Next year I have two sacred sites tours, one in Ireland and one in Iceland. So that's quite a lot going on really. I want to make sure I'm giving my full effort to everything I do.

Fairies and the Dead - An Excerpt from my W.I.P

The following is an excerpt from my forthcoming book 'Fairies: A Guidebook to the Good People'


Fairies and the Dead

The relationship and connection between the fairies and the dead is a complex one, and likely always has been. The human dead aren't fairies, except when they are. Fairies aren't the human dead, except when they might be. The places of the dead belong to the dead, except when those places are fairy mounds, like the neolithic tumuli. Even the Slua Si, whose name means 'fairy host', are sometimes said to consists of the spirits of human dead, as in some cases does the Wild Hunt, making it hard to draw any clear lines between the groups. In a very general sense we can say that human ghosts are not the same as fairies, but fairies can include people who were once human. The key difference may be, as we shall see, how exactly the human came to join the Fey.

Kildare, Ireland

There is some old Celtic belief, recorded by the Greeks and Romans, which hints at the idea of rebirth or reincarnation, that a person born in our world was dying in the Other World and a person who died in this world was born in the Other World. This idea, perhaps, explains the reason that fairies who wed mortal men were known to cry at births and laugh at funerals. It may also explain in some way why the Irish name for the Other World, an Saol Eile, literally means 'the Other Life'. It is not just another world in the sense of being a place, but it is also another life, another type of existence.

There is some suggestion that the initial depiction around the 16th century of fairies as small beings was actually related to the connection between fairies and the dead and the belief that human souls were small in appearance when separated from the physical body (Briggs, 1976). In turn this idea may reflects a related idea, that the soul was separate from the body and could leave it at times, either temporarily or permanently. We see this in the folktales were a person is taken by the fairies but their dead body is left behind and in anecdotes where a person goes into a trancelike state while their spirit is off with the fairies. The idea that the soul can be separated from the body and once separate has a reality and substance that can even be injured is an old one seen in multiple sources (Walsh, 2002). It may be difficult for us to grasp the idea of a soul as a tangible, physical thing when our modern culture tends to prefer the idea of souls as insubstantial and ephemeral but it’s clear that the older belief gave the soul substance.

Fairy tree with rags in a cemetery, Boa Island, Ireland

Another level of entanglement is more straightforward, that is sometimes the Fairies are known to take people to join them and often these people were thought to have died. In a wide array of folklore from Ireland and Wales we see stories where a young woman is thought to die and is buried, only to be seen later among the fairies in one context or another. In at least one story it was a young man who died and was buried, only to have a fairy doctor tell his family that he was among the Other Crowd; when they attempted to retrieve him he appeared and begged to be allowed to stay with the people of the sidhe (Briggs, 1976). The Scottish witch Alison Pearson claimed a dead relative was among the fairies and that it was he who acted as her familiar spirit with them (Wilby, 2005). Getting back to the earlier point about the soul as a tangible presence we must understand that these are people with presence and physicality who were interacted with and who are clearly counted among the ranks of the fairy people.

In the book ‘Fairy Faith in Celtic Countries’ several anecdotes are related that connect the Good People directly to the dead, in both the sense of describing some fairies as being humans who have died as well as saying some of them are people who were taken and thought to have died. One person related a story about a woman who died and shortly after, before the body had been buried, her husband was visited by one of the Good People who told him she wasn’t dead but taken by the fairies; the husband then waited by the body with the door open and his wife came in to see her infant at which time he grabbed her (Evans-Wentz, 1911). After being restrained and struck with a charm he had prepared the wife returned to her body, as the story was related, which revived and she went on to live a long mortal life (Evans-Wentz, 1911). In another tale with a less pleasant ending a bride died at her wedding, only to appear to her new husband later and tell him that she was actually among the fairies and that if he went to a certain place he would see her passing by and could save her (Evans-Wentz, 1911). The husband went as she’d told him to but when he saw his bride among the fairies passing by he found himself paralyzed and unable to move to grab her; he never saw her again after that, but refused to re-marry (Evans-Wentz, 1911). The people interviewed in that section of the book, who were relating the beliefs of different areas of Ireland around the turn of the 20th century, also made it clear that there were fairies who were never human and had never been human, assigning them origins among the Fir Bolg and Tuatha De Danann, as well as saying they were fallen angels. There were also those among the human dead who could and did return as ghosts or other types of undead spirits that were not considered fairies.

The entrance to Newgrange, sometimes called Bru na Si, known as a fairy mound, home of the Gods, and a neolithic burial place

The subject of the fairies and the dead is not a simple one, but it is clear that the two groups are intertwined. There are those beings who were never human spirits and those human spirits who are not and will not be fairies. But there are also those who were once human and are now fairies because the fairies themselves added the human to their ranks. The different layers of belief make it apparent that while there was crossover between fairies and the dead there was also distinction and separation of the two groups in other ways. If one could imagine it as a Venn diagram we would see fairies as one circle, the human dead as another, and the area where the two circles overlapped – how small or large that is no one can say for certain – would represent those who fall into both groups.



References:
Briggs, K., (1976) A Dictionary of Fairies
Evans-Wentz, W., (1911). The Fairy Faith in Celtic Countries
Wilby, E., (2005) Cunningfolk and Familiar Spirits
Walsh, B., (2002) The Secret Commonwealth and the Fairy Belief Complex


All text and images copyright Morgan Daimler

Ireland: Seeing the Stories

The idea behind today's blog is pretty straightforward - its a collection of pictures of different sites in Ireland from my recent trip along with some related lore, history, myth, or personal stories. I had been sharing these in snippets on social media and decided to collect them all into one place here and share them with a wider audience.


Display at the Bru na Bionne Visitor Centre, "Stone Balls"

"He was eating a piece of cheese. He did not then tarry to seek a stone. He put the piece [of cheese] in the sling. When Medb's forehead was [turned] towards them, he let fly the piece [of cheese] and it struck her on the crown of the head so that he killed her by the one cast in vengeance of his mother.
That is the death of Medb."
- Aided Meidbe

At the Bru na Boinne centre we saw some examples of stone balls, which got me talking to several people on the Sacred Sites tour about sling stones and ended with me re-telling the story of Medb's death via hard-cheese-sling-stone. Because I think people fail to grasp often how large and weighty sling stones actually were/are. It was really fascinating to be able to see the archaeological examples of the stones knowing how often they feature in the mythology, from Lugh to Cu Chulainn.

Image of the river Boyne

The Boyne is named for the Goddess the Bóinn, mother of Oengus mac ind Og.
A powerful Goddess, she is often referred to in mythology as 'the Boann' or 'the Boand' (modern Irish Bóinn) with the definite article 'the' used before her name in many stories just like we see with the Dagda or the Morrigan. She created the river by going to her husband's well, the well of Segais which held all wisdom, without permission and without dryness [cen tarta] to entreat its power [airigud a chumachta]. The water of the well rose up against her in waves and tore her apart as she ran to the sea, creating the riverbed behind her.
Her name likely means White Cow or Bright/Blessed Cow, from Bó Fhind

The Mounds at Knowth

Knowth is a really amazing site and one of my favorites that we visited. Consisting of 19 total mounds, 1 'great' mound and 18 smaller ones, Knowth was constructed about 5,000 years ago as a series of passage tombs. The great mound has two entrances to tombs, one on the eastern side one on the west. The smaller mounds were also tombs, and there is evidence of wooden henges on the site as well and tempe structures. Over the millenia Knowth has been used for a variety of purposes by the local people, starting as a passage tomb and later having homes built on top of the great mound, which offers a fantastic view of the surrounding land (and was insanely windy btw the day we were up there; I was sure if I let go of my phone it would end up in another county). The curbstones at Knowth are intricately decorated and the entire place has a more genuine feel imo than Newgrange which has been heavily modified by reconstruction attempts.


Newgrange

I really didn't feel much connection to Newgrange at all. It was by far my least favorite of all the passage tombs we visited, although when we were wandering the grounds I did find an amazing tree with some intense energy that I made a small offering at.
Newgrange is about 5200 years old - older than the Egyptian pyramids - and is aligned with the winter solstice. The inner chamber is a cruciform tomb with some beautiful decorated stones. The mound itself had been sealed at some point and heavily overgrown until the turn of the 18th century (1699) when the entrance was accidently discovered by laborers digging for stone. The ensuing centuries saw attempts at study and understanding of the location. In the 20th century the site was heavily reconstructed, including the placement of the white quartz on the face, giving us the monument as we know it today.


An image of the River Unshin

"The Dagda had a house at Glenn Etin in the north. The Dagda was to meet a woman on a day, yearly, about Samain of the battle at Glen Etin. The Unish of Connacht calls by the south. The woman was at the Unish of Corand washing her genitals, one of her two feet by Allod Echae, that is Echumech, by water at the south, her other by Loscondoib, by water at the north. Nine plaits of hair undone upon her head. The Dagda speaks to her and they make a union. Laying down of the married couple was the name of that place from then. She is the Morrigan, the woman mentioned particularly here."
- Cath Maige Tuired

The river Unshin, where it's said, at a ford of this river near Samhain time, the Dagda had a yearly arrangement to meet the Morrigan. He found her straddling the water washing herself with her hair unbound from 9 plaits and the two united. Afterwards the place was called 'Lige ina Lanomhnou' which means roughly 'Bed of the Married Couple'. she then gave him advice on dealing with the coming battle with the Fomorians and promised to use her magic to destroy the Fomorian king Indech.


Heapstown Cairn

Heapstown Cairn is a large, unexcavated cairn believed to be a passage tomb. It was once much larger but has lost an unknown amount of material over time to people taking stones for construction of walls and such. Nonetheless it is still a large sprawling mound - the largest existing cairn in Ireland - and it is quite impressive to see.
Heapstown is located to the west of Magh Tuired and in mythology it was the site of the well of Slaine which was filled with stones by the Fomorians during the second battle of Maige Tuired. Some people have come to associate this location with Airmed because of the mythology; personally I felt a strong presence of the aos sidhe here as did several other people on the tour.


Ceathrú Chaol, cairn G

The Ceathrú Chaol [Carrowkeel] passage tombs are a series of 14 cairns clustered on the hills of the Breac Sliabh mountain range. Cairn G was excavated in 1911 and is unique in that it is the only passage tomb known, other than Newgrange, to feature a roofbox, and the cairn is aligned to the midsummer solstice, according to the Megalithic Ireland website. The inside of the cairn, which can be easily accessed, features an open central chamber and three small side chambers.
The group I was with walked up to the cairns and I chose to go into cairn G. Several other people did as well and then later left to go explore other cairns but I stayed in this one. I would probably still be in this one if I had a choice about it.


The Janus Stone, Boa Island

In Caldragh Cemetery on Boa Island we went to see two stone carvings, both of which had been moved there at some point from other location. The larger figure is called the Janus Stone because it carved on each side; one side is male the other female. The smaller figure I found out later is called "the Lustyman" although it may be a female figure. The name seems to be because it was original located on Lusty More Island. Both figures appear to have become the focus of some form of offering as they had coins on them in piles, although I could not begin to guess what the intent with the coins was. The cemetery itself is extremely old and impossible to navigate without walking on graves, and as well is still in contemporary use so the energy is interesting. There was also a Fairy Thorn at the back of the cemetery area, within the fence.


Rathcroghan Mound

Once the site of an immense royal complex the Rathcroghan - Ráth Cruachan - mound is still impressive. The mound itself was once the royal seat of Connacht and is where it is said that Medb herself ruled from. It is surrounded by other significant sites including Uaimh na gCat, Medb's grave, and the place where the two bulls from the Tain Bó Cuiliagne fought, reinforcing its significance. The mound itself is immense and one can easily imagine the wooden palisades and buildings. Although it has never been excavated the way other sites have been it is clearly of great historic value. The mound itself has a curving eastern entrance and another western one, and standing on top of the structure provides a magnificent view of the countryside. Pictures really don't do the beauty of the Rathcroghan mound justice, this is one of those places you need to see for yourself.


Uaimh na gCat

Uaimh na gCat, the Cave of Cats, the Cave of the Morrigan. Also called "Ireland's Hellmouth" by some. To me, after going in and coming back out again, it will always be the Sí of Cruachan but that's another story. As we arrived I saw a rainbow in the sky and then we had a little black kitten gamboling around the entrance, which was surely a good sign at the Cave of Cats, right?
The cave itself, deep down and a slippery climb into the earth to reach, is a natural feature but the entrance is a man made souterrain which makes for an odd contrast of experience going in and coming out. You ease into the earth, reaching up to touch the Ogham carved on the lintel, and the first dozen feet in is all hard lines and sharp edges - it feels man made. It feels carved. And then that transition point and you leave behind the hand of man and move into the sections made by nature, and it just feels different. Smoother, even where its jagged. Everything here is all wet clay that sucks and clings, as if the cave means to keep you. And maybe it does. But you go anyway, into the darkness that only the deep earth can have, where sunlight has never even been a dream. And maybe you understand why people describe caves as wombs, or maybe you understand why darkness drives some people mad or terrifies them, or maybe down there you find Herself waiting.
And that's the cave.


Navan Centre & Fort

Novemeber 1st - still Samhain - went to Emhain Macha and visited an Iron Age village at the Navan Centre & Fort. The village is like a small version of Sturbridge Village or Williamsburg where the actors stay in character and the day we visited they had a special event 'A Death in the Celtic Clan'. It was really fun, but I had to be on my best behaviour as they kept talking about the Good Folk and the temptation to troll the poor actors was kind of epic - ie actor asks 'where are you from?' nice person says 'America' I'm wanting to say 'the Sí of Tlachtga where we celebrated last night', and so on3. I basically sat there covering my mouth and smothering giggles the whole time.
Inside the reconstructed roundhouse was really neat - the whole floor was covered in furs! - but wow so much iron. Also their story teller told a really neat version of the tale of Fionn and Sadb, where Sadb was turned into a deer by 'Fer Dub' [dark man] who wasn't a Druid she'd refused to marry as I'd always heard the tale but was a man of the Sí in this version sent to take her for the Unseelie Court

Dumha na nGiall

"It was then that Badb and Macha and Morrigan went to the Knoll of the Taking of the Hostages, and to the Hill of Summoning of Hosts at Tara, and sent forth magic showers of sorcery and compact clouds of mist and a furious rain of fire, with a downpour of red blood from the air on the warriors’ heads; and they allowed the Fir Bolg neither rest nor stay for three days and nights."
- Cet-Chath Maige tuired

Dumha na nGiall [mound of hostages] is a 5,000 year old passage tomb at Teamhair [Tara] at the edge of the section known as Raith na Ríg [fort of kings]. The mound is built in the same way as most other passage tombs and includes some beautiful, intricate carving of the stones at the entrance. The entrance itself was blocked with a heavy iron grate, and much to my deep dismay the visible interior was cluttered with rubbish. Seeing a place that was actively used for burials for a thousand years and which has up to 500 cremated remains in it used as a modern rubbish bin for tourists makes me beyond angry and as much as I hate seeing the entrance blocked I wish they had something solid there.
I'll add here that our group went around cleaning up all the sites we went to, picking up litter, cigarette butts, and clearing trees of ties that would have hurt them. Part of me was really happy and proud that we were doing this. Part of me was really furious that we had to.
If you are a tourist and you don't want to clean up other people's trash, at least try not to treat someone else's sacred site like your rubbish bin please.

Cloch an Fhir Mhóir

"And there [Cu Chulainn] drank his drink, and washed himself, and came forth to die, calling on his foes to come to meet him.
Now a great mearing went westwards from the loch and his eye lit upon it, and he went to a pillar-stone which is in the plain, and he put his breast-girdle round it that he might not die seated nor lying down, but that he might die standing up."
- Aided Conculaind

It was sunset as we walked across the fallow field to the standing stone which folklore and local tradition says was the place that Cu Chulain had died at. There was something very evocative about the stone jutting up from the empty field and as our group gathered around it, some people reaching out to touch the stone, I retold the story of Cu Chulain's Death starting with the Morrigan breaking his chariot. It is a good story I think, and a complex one, and as we stood in the gathering darkness as the light faded there was something powerful in telling about Cu Chulainn's final battle. We could look around and imagine the gathered army, see the chariot wheeling around, the trick of the satirists and false combatants, Laeg's death, the mortal wounding of the Liath Macha, and finally Cu Chulainn's wounding and effort to tie himself to the stone. People laughed in a grim appreciation of the irony as the hero's dead hand fell and cut off the hand of the enemy seeking to take his head and faces fell still at the part where the wounded Liath Macha went and brought Cu Chulainn's friends back to this very spot, too late to save him.
The entire experience was more moving than I expected it to be, honestly, as someone who isn't really very interested in Cu.

the Hag's Chair, at Cairn T, Sliabh na Caillíghe

Cairn T is aligned to the equinox, like the more famous Loughcrew cairn L Samhain alignment. The Cairn is barred and locked but it is possible to get the key, which we did. The inside of the main cairn is beautifully decorated, although we cleaned up a bit of litter while we were there (seriously people? lollipop sticks, wrappers, and cigarette butts?). At the outside rear of the cairn is the stone known as the Hag's Chair. The entire location is strongly associated with the Cailleach, and its said that the site was created when she was leaping from hilltop to hilltop and dropped teh stones from her apron. Folklore says that a person may sit in the chair and make a wish and the Cailleach will grant it. It didn't feel right for me to do so, so I did not when I was there. I'm a big one for trusting my gut with these things, which gets me into another point I'd like to make. Someone had left a significant amount of what looked like oatmeal on the stone which we cleaned off, as it was attracting birds and while the idea of the offering was probably really nice the resulting bird poop covering a stone people were supposed to sit on was less so. We moved it to a better location. I don't usually disturb other people's offerings but in this case I made an exception, and I'd encourage people in general to give some thought before they make offerings to A. what they offering and whether it's suitable to the area and wildlife and B. whether that's the best place to leave it. also don't leave things that aren't biodegradable or might cause issues in the future with study of the site.
The area around the main cairn includes several smaller cairns that have been opened and I was very drawn to one of those in particular. It also had some carving left on at least one of the inner stones, although it was greatly weathered. The entire site was amazing, and I would like to go back at some point.


I have more pictures, and more stories - I didn't even get into Kidlare or Dublin here! - but I think this is getting long and that's a good way to end. I hope you enjoyed this, as it was definitely a different blog today.


Copyright text and all images Morgan Daimler 2016

7 Snarky But Serious Tips for Dealing with Fairies

Inspired by the always awesome Seo Helrune blog and today's 'Eight Sarcastic But Serious Tips for Necromancy'. I give you 7 snarky but Serious Tips for Dealing with Fairies

Since fairies are pretty trendy right now and people are paying mad money to become a certified Fairyologist - or Fairy Doctor, or Fairyist, or whatever today's popular term is - I thought I'd save everyone some money and offer this free down and dirty guide to fairy work. Think of it like the Cliff Notes version to years of actual experience, study, and effort.

Why Work with Fairies? - You like to live dangerously, right? Not afraid to risk some maiming or madness or inconvenient death? Good. There are advantages to trucking with uncanny things of course or no one would do it, but I just wanted to get that bit out of the way right out of the gate. Now that we've established that you have a healthy disregard for your own sanity and safety I'll point out that those who successfully navigate dealing with the Fair Folk are usually rewarded with knowledge, luck and health. And rumor has it wealth. So there are benefits to establishing a good relationship with Otherworldly beings, and those benefits can be very valuable and even tangible. Of course you aren't allowed to talk about any of that, so should you manage to score some super secret fairy bennies just remember to keep your mouth shut about it, or, well I already mentioned the maiming and madness part right? Another benefit of working with fairies is that odds are good you'll either be given or learn to make elfshot, and who doesn't want to have an invisible means of getting even with your enemies? None of this is free, of course, but don't let little details like that bother you.

Convenience - The great thing about fairy work is that pretty much every culture has fairies, by one name or another, and so no matter where you are you'll be able to find Otherworldly spirits. A smart person would do some research and look into local folklore and stories, but if you really do like to live dangerously just jump right in and see what happens. Best case scenario it'll be fine. Worst case scenario, well, reincarnation is a thing right? Or you could do the research. Dealer's choice.

So, let's get to it then. Here's some tips.

1. Start Small - no pun intended on this one, but if you want to deal with the Fey going right to the ones most likely to eat you for dinner or to turn you into something unnatural probably isn't the best idea. Start small. Like really small. I mean, sure, in stories people like the Brahan Seer or Turlough O'Carolan slept on a fairy mound and were rewarded with amazing abilities, but there's also all those jerks who tried the same thing and went mad for the effort. The thing about fairies is that some can and will help you and bless you in awesome ways - and some can and will torment you and laugh while they do it. Also some think you are a mighty yummy appetizer. So if you begin with something like your house spirit who is already inclined to like you and build a relationship there, you can get the practice in before you move on to bigger things. Although keep in mind your house spirit can also seriously jack you up, so don't slack off just because I said it was a good place to start. Also keep in mind I'm saying 'start' not end - the idea is to slowly build up a network of friends and allies in the Otherworld. Just don't aim above your means right out of the gate.

2. Bribe Them - some people are really against the whole concept of bribing spirits. I suspect these people don't deal with many spirits. Remember how I mentioned that nothing is free? Yeah, funny thing about that is if you don't offer something in payment up front sometimes they'll decide to set the price themselves later on. You do not want this. No one wants this. Being in unspecified debt to a member of fairy is kind of like owing a favor to the mob so you are much better off to go into any dealings with Them paying upfront. I recommend butter or cream, but I'm a bit of a traditionalist. I'd avoid offering blood - your own anyway - or anything else with heavy metaphysical implications for you.

3. Negotiate - Speaking of payments you may find yourself in a situation where you are being offered something you really, really need in exchange for something else. Like your firstborn - what you thought Rumplestilskin invented that idea? Fairies taking babies is an old practice and its a lot easier if one of the parents gives them up willingly. Not all changelings were stolen, some were bargained away, and if you think I'm kidding then please, please, don't try to deal with fairies. No, really. Don't. They may ask for something else but whatever it is you should be asking yourself why they want it and whether you really want to give it up. I mean a soul seems pretty inconsequential until you don't have yours anymore. So don't be afraid to negotiate or even to say no. Sometimes it's just not worth it. Did I mention the butter and cream?

4. Manners are a Thing -  Seriously though, if you want to deal safely with the Good People then you better say 'please' and 'May I?' like you are visiting your Grandmother. And not the nice one who bakes you cookies but the strict one who doesn't let anyone slouch and has plastic on the furniture so you rotten kids won't get it dirty. Although there is a prohibition against saying 'thank you' which many people I know agree is best to follow; say something else instead which isn't 'thanks'. Why no thank you? Some people say it is dismissive, while others say that it is an admission of a debt - see point #2 for why that's bad if you've already forgotten. The key here is be on your best behavior, be polite, and remember that you aren't the one with the actual power here. Which is why you are dealing with them in the first place right?

5. Keep It Clean - I don't know if cleanliness really is next to godliness or not but I do know that the Fair Folk detest filth. You want to know a really good way to ensure that the Good People will be against you? Pee on land that is theirs. True story. A traditional method to keep them out of your home involved dirty water, and it was an old practice to always yell 'Beware' before tossing dirty water out a door or window after cleaning, because you did not want to hit a fairy with that water, should one be passing by. So if you want to work with fairies keep it clean.

6. Don't be an Ass - I suppose I could have put this under #4 but honestly its such a big issue it deserves its own bullet point. I don't know why people labor under this delusion that getting a huge attitude and treating the Good Neighbors like you are some spoiled prima donna and they are your lowly intern is a thing, but it does seem to be a thing so here we are. I have seen popular pagan authors suggesting people make their own fairy* or command fairies to certain tasks and that is just a jerk thing to do. Fairies are independent, sentient beings. Would you walk up to a stranger in the street and start bossing them around? Unless the fairy starts it first and you are being a jerk in defense of yourself or similar, just don't go there. You go there and so will they and that is not a contest you want to get into unless you are 100% confident you will win - and they have a lot more experience at it. Also way more viciousness. So for the love of all that's green and growing don't be an ass unless and until you have to.

7. Speaking of Asses Always Cover Yours - The best laid plans still go sideways so always have a worst case scenario plan in mind. Know what protections work against which fairies - because there is no one size fits all - and know when to bluff and when to run. Have an escape plan behind your back-up plan. And know exactly how far you are willing to go and what you are willing to do. I mean when it comes down to it would you kill something? Would you maim something? Remember tip #6? Well I mentioned don't be a jerk unless you have to but understand if you have to go there you have to go all the way there. You can't half-ass your jerk attitude with the fairies when that attitude is required by a situation. Which by the way is exactly why you don't want to lead off with it, because if you are going full-ass jerk then you'll be wearing iron jewelry and lighting up St. John's Wort and sulfur every day for a loooooong time. This is also why tip #1 is to start small and build up relationships, because if the shit hits the fan you'll need those allies.

So there you go.
Good luck. You'll need it.

*in fairness while they called it a fairy they were actually talking about making a thoughtform or golem. But still the principle of creating your own fairy servant is pretty offensive so here we are.

Meeting a New Liminal God

I'm on a brief hiatus at the moment, and today is Thanksgiving here in the US, so I am re-posting this from my other blog 'Into the Twilight'. Its a look at more of the personal side of my witchcraft practice. Enjoy!



Generally speaking in my practice of Fairy Witchcraft I honor two main pairs of deities. From Bealtaine to Samhain the Lady of the Greenwood and Lord of the Wildwood hold sway as the rulers of the summer - what some may choose to call the Summer Court - and they are powerful as well during the full moon at any time of year. From Samhain to Bealtaine the Queen of the Wind and the Hunter have dominion as rulers of winter - what some might choose to call the Winter Court - and as well they are powerful during the dark moon throughout the year. I've also mentioned that there are other liminal fairy gods that people may connect to and discussed a few others that I am aware of, although I don't personally connect to them.







I've long felt that eventually I'd probably end up with seven Fairy gods for a variety of reasons, including the fact that 7 is just such a strong number in the folklore and in the system as its unfolded. But after all these years there were only the four and many times I feel as if I barely know or understand them. Which is probably a fair enough assessment really. But the thing about anything and everything to do with Themselves, even the ones that are Gods, is that you have to expect the unexpected and things often happen when you stop looking for them to happen.

So its the dark moon, and I'm up on social media and a friend happens to make a comment on her own page about polytheists needing to actually focus on doing and not talking (I'm paraphrasing). And this friend tosses out an offhand comment wondering if there is a goddess of such-and-such and unbidden I find myself wondering if there is a God of Shenanigans. Because there is a long running joke at this point about myself and a propensity for shenanigans (in the sense of mischief or high spirited behavior with maybe a small dose of secret activity). And without thinking I go to my own social media page and start typing about how if there were such a deity surely they would be a fairy god because fairies and shenanigans go together (again paraphrasing). And I joked that perhaps I should set up a shrine....and as soon as I typed it, actually as I was typing it, I had that sense of the numinous, of presence, pressing in on me, and I thought oh dear....

It seems I have found, quite without meaning to or looking, my fifth liminal fairy god. I meditated on him later and was given three names for him - titles all of them, just like the other liminal Gods prefer titles. although they so far have stuck to single titles. He told me to call him the Knight of Love, and the Keeper of Passages, and the Lord of Mischief. Shenanigans seem to sum up his nature pretty well; he is a spirit of gentle mischief and of cleverness, of high spirits and of fun, of the sort of devilment that never really results in permanent harm but can be quite irritating. I rather suspect he likes to hang out wherever the craic is mighty and may in fact influence the mood and spirit of a group or place. He inspires reckless love and passion, but all in the sense of genuine enjoyment and bliss. He loves a new adventure and seeing what's around the next turn but he also guards the pathways and roads Between - because he knows them all. He loves a good joke and admires the sort of trouble that a person gets into when they are having too much fun to care. In that sense he is a rather dangerous sort, but then he's of Fairy, so that's to be expected. Safe isn't exactly something you're going to find in abundance among Themselves. I do get the sense though that as much as he may encourage you to get into trouble he'll be equally quick to help you find your find your way out again.

I saw him as a young man, fair haired and light eyed*. I also got the impression of both endless sky and deep earthen tunnels around him, so again, pretty transitional. I believe his animals are foxes, otters, crows and swans. Both the colors red and white came through strongly with him, but he appeared dressed in black and green. I gather he'd like offerings of the traditional sort, milk, cream, bread, but also beer or hard liquor, and anything associated with happiness or good memories, or that symbolizes shenanigans by nature. He belongs to the Winter, properly, but I think he moves easily and freely between any and all times and places. I might choose to honor him especially on Samhain, as the year turns, and since I 'found' him, or he revealed himself, on the eve of the Dark moon I'd associate him with that as well.

It will certainly be interesting to see where this goes from here.

* I'd be surprised if that has any permanence to it. I gather he can appear however he chooses, which is no surprise.

Stepping Into Brigit - a Review

  Many people are familiar with my dedication to the Morrigan but what may not be as widely known is my love of Brighid. It is, by its nature, a different sort of love, but it is just as much a presence in my life in its own way. So when I was asked to help Beta test* a new course 'Stepping Into Brigit' designed for people interested in Brighid to learn about and connect to her I jumped at the chance.

The course is set up as an 11 module course, with each module containing multiple lessons, and is meant to be done - ideally - over a month. With roughly 38 overall lessons to complete (course surveys excluded) one would need to either decide to do one or more lessons a day or set aside time every few days to do a full module in order to finish in a month. What I liked about the set up though is the learning is self paced, so that you can choose to it at whatever speed you like and in whatever fashion works best for you. I took the 'chunky' approach myself and did a full module at a go because that was what worked best with my schedule, although other people may find a slower spacing better.

Each lesson is fairly thorough but also brief. At some points I felt perhaps a bit too brief, but the idea was to take time with each one and contemplate it, write down thoughts and reflections on the material, and really process it, rather than rushing through to get to the next one. They often included outside recommended reading or references to follow up, such as the Story Archaeology's entry on discussing her which should take some time to do. With that in mind the size of each lesson is pretty good, and it really was designed to encourage engagement from the student. I also like the use of mixed media throughout the course which used text, images, videos, and audio clips.

The material looks at Brighid in a holistic manner including both the pagan Goddess as well as the Christian saint, and while I didn't feel the same engagement with the material relating to the saint that reflects more of my own bias than any flaw in the course. It certainly was the most well-rounded view I think I've seen and I can't fault it's fairness in giving an equal voice to all sides. the material is generally presented without any favoring of one opinion over another and with clear citation of sources, allowing a student to draw their own conclusions for the most part about the very complex subject of Brighid pagan roots and Christian history.

Speaking of sources, I really did like the way the course offered a lot of quotes directly from source material. I think often this is the best way to let a student contemplate the original material without the filter of an author's opinion. I also like the amount of poetry included and the way that allowed me, as a student, to experience the material without overthinking it and to appreciate the beauty of the ideas presented. I also liked the option of entering feedback after each lesson, to share personal experiences or thoughts. I did feel there was a lack of more directed exercises beyond the journaling being encouraged, but I acknowledge that not all students want to feel like they have written homework to complete. The overall feel of the course was contemplative and engaging without being tedious or excessively 'school-like' in its feel, which I think will have a wide appeal to modern adult spiritual seekers.

There are many people out there interested in Brighid and many seeking classes or courses online to help them better connect to spiritual things of interest. For those looking to learn about and connect to Brighid I think this course would be a good option, if you find that online courses are generally a good option for you. As with any such course it requires a person to be self-motivated to do the lessons, and to incorporate the material in a practical manner. However for someone who has the desire to truly make use of what this course is offering I think a great deal of valuable knowledge can be gained here.


*to be clear - I was asked to Beta test the course by its creator, but this review is being offered by me freely and without any compensation. As far as I am aware I was asked to help test the course in part because of the book I had written on Brighid and my knowledge of Her, and in the interest of transparency my book Pagan Portals Brigid is recommended reading for this course. However I would not and will not endorse nor recommend anything I do not genuinely see value in and my opinions offered here are honest; had I not seen value in the course on its own merits I would simply not have reviewed it.

a Prayer to Brighid

Brighid, Lady of healing
May we find wholeness in troubled times
Brighid, Lady of the smith's flame
May we forge a brighter future from uncertainty
Brighid, Lady of sweet speech
May we raise our voices in eloquence and strength
Brighid of the Hospitalers,
May we support those in need around us
Brighid of the Judgments,
May we act fairly to all, friend or foe
Brighid of the Cowless,
May we protect the helpless among us
Brighid of the Tuatha De Danann
May we find courage to endure every challenge
By the endless sea
By the ever-changing sky
By the firm earth
Let it be so

- M. Daimler, 2016

statue of Saint Brigit, Kildare, Ireland, image copyright M Daimler 2016