A modern Celtic House Blessing

So yesterday I went out to a friend's new house (at their request) to cleanse and bless the space. It occurs to me that this sort of simple thing would be good to post here for anyone to do themselves. This method is entirely my own, as far as I know, and thoroughly modern, but is based on older methods and concepts.
  So first I walked through the house, room by room, burning herbs associated with cleansing. In general I recommend using a combination of vervain, rosemary, and juniper when possible, but any one of those alone is also good. Using smoke to purify and bless spaces and the home is an old Celtic practice, particularly using juniper. F. Marian McNeill in the Silver Bough says "Juniper, or the mountain yew, was burned by the Highlanders both in the house and in the byre as a purification rite on New Year's morning" and the Gadelica itself says "Iubhar beinne [juniper] and caorran, mountain ash or rowan, were burnt on the doorstep of the byre on the first day of the quarter, on Beltaine Day and Hallowmas." Likewise rosemary also has a strong historical association with cleansing, as according to Grieve's Modern Herbal it was burned to cleanse a sick room and was also believed to remove any evil influences in general (http://botanical.com/botanical/mgmh/r/rosema17.html). Vervain in both the Celtic and Roman world was considered a sacred herb and used as an offering to the Gods (http://botanical.com/botanical/mgmh/v/vervai08.html)
   Next I lit a white candle and walked through each room again praying for blessing on the home. This is based on traditions associated with certain holidays, like Samhain, where fire - usually in the form of a burning torch - would be taken around the boundary of a property to bless it and protect it.
    In the end I stood in the middle of what would be the living room, holding the candle, and recited a prayer modified from the Carmina Gadelica:

"Gods bless this house,
From site to stay,
From beam to wall,
From end to end,
From ridge to basement,
From balk to roof,
From foundation to summit,
Foundation and summit."

The above prayer is the modifed version from my book, it is changed very little from the original which can be found in the first volume of the Carmina Gadelica by Carmichael here http://www.sacred-texts.com/neu/celt/cg1/cg1048.htm

House Blessing 45

God bless the house,
From site to stay,
From beam to wall,
From end to end,
From ridge to basement,
From balk to roof-tree,
From found to summit,
Found and summit.

References:
 The Silver Bough by F. Marian McNeill
 Carmina Gadelica by A. Carmichael
a Modern Herbal by M. Grieve
By Land, Sea, and Sky by M. Daimler

Celtic Rites of Passage for Children/Young Adults

I'm a big believer in the importance of rites of passage to help anchor us in our spirituality and our sense of self. It's a very tribal way to do things, I think, to commemorate life changes with ritual. I know not everyone agrees or sees the need but for those who do...
 I divided these up into girl and boy rituals, but there is flexibility in either to be reworked for the other gender,or for teens that identify with the other gender. I fully intend to use the first one, for girls, when my daughters are old enough - unless they'd rather go on a hunt ; )
      Morgan

          This first ritual is a rite of passage for a girl entering adulthood. Personally I would suggest doing it at the onset of menses, or roughly around 12 or 13. It is based on the Invocation of the Graces #3 from the Carmina Gadelica.  Before the ritual the girl should have to face a challenge; this may include solving a riddle, making something by hand that challenges her skill, or finding something hidden. The exact challenge should be tailored to the girl, and should be difficult but not impossible.
  Prepare the altar and ritual space as usual; place a bowl of sacred water on the altar. Process to the space and call on the ancestors, spirits of the land, and the gods to witness the ritual. The assembled people should form a rough circle around the altar, while the officiant and girl stand before the altar. The officiant should ask the girl her name, why she has come before the assembly, and if she is ready to assume her new role within the community. The girl should answer honestly and from her heart to all the questions, present proof that she has passed her challenge, and if she is ready to proceed, the officiant should pick up the bowl of water and lightly wash her hands while reciting:
 "I wash your palms
In showers of wine,
In the lustral fire,
In the three elements,
In the juice of the rasps,
In the milk of honey."
Then the officiant should drip the sacred water on the girl's head, one drop for each line of the following, as it is recited,
"I place the nine pure choice graces
In your fair fond face,
         The grace of form,
         The grace of voice,
         The grace of fortune,
         The grace of goodness,
         The grace of wisdom,
         The grace of generosity,
         The grace of choice honor,
         The grace of whole-souled loveliness,
         The grace of goodly speech."
At this point the officiant should put the bowl of water down and stand with their hands on the girl's shoulders while saying:
"Dark is yonder town,
Dark are those therein,
You are the young brown swan,
Going in among them.
Their hearts are under your control,
Their tongues are beneath your foot,
Nor will they ever utter a word
     To give offence to you.
You are shade in the heat,
You are shelter in the cold,
You are eyes to the blind,
You are a staff to the traveller,
You are an island at sea,
You are a fortress on land,
You are a well in the desert,
     You are health to the ailing.
Yours is the skill of the Fairy Woman,
Yours is the virtue of Brighid the calm,
Yours is the generosity of Danu, ever-flowing,
Yours is the bounty of Boann the fair,
Yours is the beauty of Emir the lovely,
 Yours is the tenderness of Airmed, the gentle,
Yours is the courage of Macha the strong,
   Yours is the charm of Fand of the wave.
You are the joy of all joyous things,
You are the light of the beam of the sun,
You are the door of the chief of hospitality,
You are the surpassing star of guidance,
You are the step of the deer of the hill,
You are the step of the steed of the plain,
You are the grace of the swan of swimming,
     You are the loveliness of all lovely desires.
The best hour of the day be yours,
The best day of the week be yours,
The best week of the year be yours,
The best year in the lifetimes of men be yours.
Dagda has come and Ogma has come,
Brighid has come and Aine has come,
Boann and Manannan Mac Lir have come,
Lugh the many skilled has come,
Angus mac Og the beauty of the young has come,
Morrighan of the augury has come,
Dian Cecht, gifted god of healing has come,
And Miach the skilled healer of the host has come,
     And Airmed the mild has come,
     And the Spirit of true guidance has come,
     And Danu, mother of the people of skill has come,
     To bestow on you their affection and their love,
          To bestow on you their affection and their love."
 Afterwards the girl should thank the gods, spirits, and ancestors and should make offerings to them. The ritual should be concluded in the normal manner and then the assembled people should celebrate with feasting and gift giving to the girl.


     This second ritual is a rite of passage for a boy entering adulthood. Personally I would suggest doing it  roughly around 12 or 13, but it is up to the parents to decide when the boyis ready. It is based on Blessing the Hunter #114 from the Carmina Gadelica.This prayer was said as a consecration over a hunter before he went out to hunt. A very specific ritual was followed were he was anointed with oil while standing with his feet apart, each foot on a patch of bare ground, then handed a bow (Carmichael, 1900).  Much like the blessing of a king or judge this blessing came with specific prohibitions that acted as geis for the hunter throughout his life, usually relating to what animals he could and could not hunt. Specifically nursing or brooding animals were prohibited, as were unweaned or unfledged ones, and resting animals (Carmichael, 1900).
  I would recommend that as part of the ritual, if possible, the boy actually participate in a hunt, either literally hunting and killing an animal or else a hunt that relies on skill, perhaps to retrieve a number of hidden items to prove himself. At the start of the ritual he may present the result of his hunt or the items that he found as proof of his success.
     Prepare the altar and ritual space as usual; place oil for anointing the boy and a weapon, either real and to be used in the actual hunt or symbolic, on the altar. Process to the space and call on the ancestors, spirits of the land, and the gods to witness the ritual. The assembled people should form a rough circle around the altar, while the officiant and boy stand before the altar. The officiant should ask the boy his name, why he has come before the assembly, and if he is ready to assume his new role within the community. The boy should answer honestly and from his heart to all the questions and present proof of his success at completing his hunt, and if he is ready to proceed, the officiant should pick up the oil and anoint the boy's head while reciting:
"You are the product of your ancestors,
May you be guided in the way that is right,
In the names of the Spirits of sea, earth and sky,
In name of the Gods of Life who bless you.
In the names of Ogma, and Nuada
Manannan of the wave, and Daghda the Good God,
Dian Cecht the healer, and Giobnui the smith
Macha the red, and Danu the mother of the aos sidhe.
In name of Lugh the many-skilled,
And Boann of the river,
Angus beloved, and sovereign Eriu,
Tailtiu calm, and Brighid of the milk and cattle.
In the name of Morrighan goddess of hosts,
In the name of Anu, giver of abundance,
In the name of Flidias of the woodland glens,
And Airmed of the healing herbs."
 The officiant should put down the oil and pick up the weapon, handing it to the boy with proper ceremony. When the boy takes it the officiant should continue, saying,
"Until the time you shall have closed your eyes,
You shall not bend your knee nor move,
You shall not wound the duck that is swimming,
Never shall you harry her or her young.
The white swan of the sweet gurgle,
The speckled dun of the brown tuft,
You shall not cut a feather from their backs,
Till the world ends, on the crest of the wave.
They must be on the wing
Before you place missile to your ear,
And the fair Danu will give you of her love,
And the lovely Brighid will give you of her blessing.
You shall not eat fallen fish nor fallen flesh,
Nor one bird that was not brought down by skill,
Be thankful for the one,
Though nine should be swimming.
The fairy swan of Brighid of flocks,
The fairy duck of Danu of the people of peace."
  Afterwards the boy should thank the gods, spirits, and ancestors and should make offerings to them. The ritual should be concluded in the normal manner and then the assembled people should celebrate with feasting and gift giving to the boy. If an actual hunt was held then at the feast the assembled people can eat what the boy caught.

 Reference:
Carmichael, A., (1900) Carmina Gadelica volume 1
 Daimler. M (2010) By Land, Sea, and Sky

the 12 Days of Yule - a holiday song parody

The Twelve Days of Yule-tide - sung to the tune of the 12 Days of Christmas

On the twelfth day of yule-tide, my kindred gave to me
twelve happy heathens
eleven rounds of sumble
ten bottles of mead
nine sets of runes
eight hammer pendants
seven hours of feasting
six songs to Sunna
five amber rings
four drinking horns
three ash spears
two viking movies
and a yule log carved with holly

© M C Daimler
http://www.odins-gift.com/poth/recent/thetwelvedaysofyuletide.htm

Facing Fear - or why I don't blog about heathenry often

     This is a blog I've needed to write probably since the beginning, but I have been putting off because it's personal, it's painful and it's messy. It's also unresolved, but it still needs to be said, and maybe saying it will help me push myself into blogging more about heathenry and related topics...
   People ask me sometimes why I write so much Celtic material if I am also heathen. Well there are two main reasons. Firstly I have studied the Celtic side of things for about 20 odd years now so its definitely my comfort zone; not that I know everything, or even comparatively that much, but I'm comfortable with Celtic mythology and paganism and feel confident talking about it. It's sort of my metaphysical comfy sweater.
  The second reason is that heathenry is a difficult emotional subject for me to talk about. On the one hand I love my kindred, and I very much enjoy the heathen practices in my life, which are probably more numerous than most people would assume. On the other hand I often find the larger heathen community enormously frustrating for me, personally. When I "converted" to heathenry in early 2006 it was the first time in my life I had ever moved from one religion to another - and initially it was a full conversion, only later did my religion become dual-tradition and only now is it evolving into something more synchretic as I explore Gaelic Heathenry, but I digress. The first several years went very well; I started a kindred, was hijacked by Odin, met lots of great people, and generally really liked it. And then the train de-railed in late 2008 when my youngest daughter, then only a year old, started really struggling with chronic health issues. I had to pull back from several community commitments and also had to start turning down invitations to other groups events. And in the middle of these months of feeling alienated from the larger community, feeling that I had failed at something that is a core aspect of heathenry, I had the inevitable crisis of faith. Oh it wasn't quite that clearly defined, since I had already been missing some aspects of my Irish practices and had already been reaching out to the Druid community in particular, but it was at this point that I really had a dark night of the soul experience. I missed the easy comfort of Celtic paganism and I felt that I had no connection to any of the gods (except Odin but he's an all around exception). I felt cut off from my new community due to my own inability to participate in it and while my kindred remained strong I felt increasingly alienated form heathenry at large. Which is a problem in a faith that is so deeply community based. I started to feel like I needed more to depend on, but was stuck in the Catch-22 of feeling like I had no one to go to to explain my nebulous feelings of insecurity, the nagging sense that I was doing it all wrong, which only fed into the feelings of failing at being a self-sufficient, persevering heathen. Now looking back I can see that a lot of this probably related directly to me projecting my feelings about my daughter's health issues onto my religion because I could not let myself feel weak or ineffective as her caregiver, as the person she depended on, but I could feel that way about my faith even though it made me totally miserable. I had my kindred who stood by me through everything, I had friends I could have gone to, I had people who I could have reached out to, but I convinced myself that my problems would be a waste of their time, or that I was already bothering them enough with other things going on at the same time. Maybe it was pride. Maybe it was fear of judgement. Either way I fell back into what was comfortable, my comfy sweater religion, only I didn't stop being heathen either - which was a very good way to alienate myself from both the CR and heathen communities, so maybe that was another subconscious expression...or maybe it's just that on a deep level I need both Celtic and Norse paganism to find any real balance in my life. I'm still sorting that one out, but it certainly is a system that works for me.
      Anyway, I never stopped being heathen, I just also had other separate Celtic practices and I struggled for a long time to find a balance between the two, in the end settling on an equal division of time.  I joke that I treat it like a divorced couple sharing custody, although as I mentioned earlier I am now exploring Gaelic Heathenry which is more directly synchretic in it's approach....I never stopped being dedicated to Odin (as if I could!), or being a gythia to my kindred, never stopped living the 9 noble virtues as best I could, or honoring the gods, vaettir, and ancestors with fainings, but these years of struggle and difficulty put me in a place where I feel very apart from the larger, and local, heathen community, a fact which in and of itself makes me feel worse about all of it; community is a huge part of heathenry, so feeling cut off from that, even if it's only in my own mind, makes me feel less heathen, less worthy. And that just sucks. I've made a right mess of things at my end and there is no easy way to fix it, so I keep stumbling on, one foot in front of the other.
  This all makes it hard for me to write about heathenry or my heathen practices, because it immediately pulls up a mess of emotions. But I realize that not doing it out of fear isn't helping anything, is just perpetuating the feeling. The only way to defeat fear is to face it, and I need to face this one, so I am going to start writing one heathen themed blog each week, on whatever topic comes up.
  So if you've ever wondered why my heathen themed content so far was limited mostly to book reviews, now you know. No one has as much power to mess us up as we do over ourselves.

Book review - Heathen Gods

  I'm doing my weekly book review on Thursday this week...
  I have a new book to add to my recommended reading for new heathens: Heathen Gods by Mark Ludwig Stinson. This book is a great way for anyone to get a feel for what heathenry is and not only learn the basics of it but get some good advice about starting out as a new heathen, starting a group, and living as a heathen.
  The book itself is a collection of short essays, each of which has a different topic. It is broken into roughly 7 sections: Essays for new heathens, Building a kindred or tribe, Maintaining a kindred or tribe, Living a heathen life, Personal and miscellaneous essays, Iceland trip journal, and Poetry by the author. It also includes a good recommended reading list at the back. Each of the first 4 sections contains around a dozen individual essays that fall under the larger section topic, such as "What is a Heathen?", "Differing Views within the Heathen Community", "Why Start a Kindred", and "Wyrd and Worth", to name but a few. The final three sections are much more personal to the author's life and experiences, including personal anecdotes and reflections as well as his journal about a trip to Iceland and provide a look at one person's journey living as a heathen.
  One of the main strengths of this book for me was the way that it touches lightly on many important topics without overwhelming the reader or getting bogged down in details or history. The writing style is engaging and interesting while still being informative and the author tackles difficult topics in a way that encourages the reader to think about the issues. It manages to present a workable modern heathenry in a way that is both understandable and often unflinching to the realities that people in community-based faith face, such as jump-starting spiritual practice and dealing with bad experiences in the community.
   Another thing that I really like about the book is the essay-based format. I admit initially I was unsure about it because I wasn't sure how all the short essays would flow together, but I found that it was perfect for reading a few a day, or skipping around to whatever essay seemed most appropriate each day. It made referencing specific ideas much easier and having the material organized the way it is actually does flow very well.
  All in all a good addition to any heathen's library and definitely a good starting place for a new heathen looking for a better understanding of what modern heathen practice is.

Green Faced Witches

   One thing that never changes about the larger pagan community is that there are always trends going around. When I originally wrote this in 2011 I kept running across a poem written in 1999 by "Angel" that talks about witches being depicted with green faces as a result of torture ( Halloween Witch if you want to read it). Written in 1999 it had been circulated for a while but around 2011 it seemed to have really gained steam and more than that people were believing it as factual and repeating the idea that witches were believed historically to have green faces and that the green color was actually a result of being tortured during trial. One site even went so far as to describe a very long theory about the green faces being the result of gangrene, while another had people linking it to Celtic mythology. At the time I was sufficiently annoyed by this trend that I decided to devote a whole blog to trying to educate people about the reality of where the green faced witch came from and why it has nothing to do with the witch hunts. Now, twelve years later, the concept has been untethered from its poetic root and is shared as a prose meme as well as by various social media sites, pages, and personalities as if it were an inarguable fact of the past. Every year I reshare this blog so this year (2023) I am updating it slightly, making sure all the links actually work, and adding some art history and Andrew Sneddon for spice. 

Jean Veber, Les Sorcières ou Tandem (1900); public domain

  So just to get this out of the way - as far as I have been able to find the earliest appearance of a green faced witch is in the Wizard of Oz movie - the movie specifically because in the book the character of the Wicked Witch of the West did not have a green face. It seems likely that this was a purely cinematic decision, based on a desire to show off the new technology of color film (Gerry, 2011). I suspect that the Wicked Witch in the movie was so scary and so memorable that after the movie came out the idea of green faced witches became embedded in our collective minds.

In early modern sources we find no reference to witches with green faces, or to the idea that a green face was the witches' natural appearance. Looking to artwork from the 15th century forward we find that wild hair, bare breasts, and debauched imagery were the hallmarks of witch depictions, positioning the female witch in contrast to the expected civilized behaviour of women (Sneddon, 2021). Witches in art were either depicted as very old women or as young beautiful women, but usually with those key features; witches hair was often red, connecting them to folklore around the danger or uncanniness of redheads (Sneddon, 2021). These depictions of witches also often incorporated anti-Semitic themes and concepts as well, playing into existing cultural prejudices to link imagery of witches with images of anti-Jewish propaganda, magnifying a fear of the other. Witches were most often depicted with human skin tones, and there are no examples that I am aware of a green skinned witch in pre-20th century European or American art. Rather than skin tone in art it was the witches wild, unbound hair and overt, even grotesque, sexualization that signaled their nature and separation from the community. 

  Now that we have that out of the way lets look at the idea - visceral and emotional - that victims of torture would have green faces and that people seeing this would think it was a sign of witchcraft. Everyone knows that older bruises turn greenish colored so at first glance this idea seems plausible. But lets stop and think about this for a minute. First of all is it possible to bruise someone's entire face - every inch of it? I don't think so; the shape of the face with it's curves and crevices would make such a thing very difficult and unlikely and the way blood pools would mean that you would never see any kind of even coloring that could be described as "green faced". Secondly this idea assumes that the people seeing the person would not realize that it was bruises turning green and I find that highly unlikely. People hundreds of years ago may have had less technology and a more primitive understanding of physiology but they weren't ignorant; they knew as well as we do about bruises and the colors they turn over time. These accused witches were members of the community, well known to friends and neighbors and don't think for a moment that everyone didn't know that the person had been tortured. Thirdly most accused witches were tortured in complex ways but not necessarily beaten - and remember the point of the torture was to gain a confession so beating the person around the face in a way that might limit their ability to speak would be counter-productive. Finally, this green-faced theory assumes a fairly quick turn over between confession and execution which is also unrealistic. In fact an accused person was involved in a long trial where witnesses spoke against them and they may be tortured but often with a week or more between each interview with the court (Kors & Peters, 1972).

    And since this sometimes was mentioned on some of the sites, I want to be perfectly clear that none of the Salem witches were tortured to obtain confessions. The only person who could have been said to be tortured was Giles Cory and that was because he refused to enter a plea either innocent or guilty; without a plea either way his land could not be seized and he could not be brought to trial (Giles was pretty darn smart, even if he was crushed to death under big freakin' rocks). Nobody was burned at Salem either - they were all hung or died in prison during their extended stay. Never trust any source that says different.

    As to the idea of gangrene being the cause of the green face - gangrene is not actually green. The word gangrene comes originally from the Greek gangraina which means an eating sore, and that says a lot right there. It is an infection that occurs when blood flow is cut off and tissue dies and there are multiple types of gangrene; however in this case wet gangrene is the only possibility. When caused by trauma it creates a tight red swelling that slowly turns purplish-blue and then black and can cause a secondary septic infection which is fatal. I'll spare you the visual and won't include pictures but trust me it doesn't include the color green that I have ever seen or heard of and large infections will kill you, especially if they happen to be on your face. If you don't believe me you can read more here: http://www.mayoclinic.com/health/gangrene/DS00993/DSECTION=symptoms

   Now finally the Celtic mythology link. I have read stories that link the color green to fairies and stories about green skinned children that came from the world of fairy. I have read stories about "green" hags who lurked in rivers and ate children. And I am familiar with the idea of people wearing green, or described as wearing green, being connected to fairy. But I have never personally read anything or heard anything about green skinned witches in Celtic mythology; if anyone can point me towards any such evidence I would certainly be interested in seeing it, but until then I have to conclude that people talking about green faced witches in Celtic myth is a mistaken conflation of the two separate concepts. Green dressed witches, possibly, green faced witches, no.

   During the period of the witch hunts witches were not seen as ugly or scary to look at. In point of fact they weren't seen as only being women; both men and women were suspected, accused, and tried. The Malleus Maleficarum has an entire section on male witches, for example. That same text makes a point of noting that witches could be anyone, young or old, and would often use their beauty to lure good men into sin (it's considered a glaring example of misogynistic writing for a reason). That was part of what drove the hysteria, the idea that absolutely anyone could be a witch and that there was no easy visual cue to indicate who was a witch.

   So basically there is no basis for believing that the green faced witch is anything but a modern 20th century invention. While there certainly are several stereotypical images used historically of witches, as discussed above, they relate to hair and nudity not to inhuman skin colors. We can blame Hollywood for the green faced witch, not the witch trials. 

   I also think that we need to seriously consider how disrespectful we are being by creating this false history of the green faced witch as a sort of emotional touchstone for modern pagans. Real people, men, women, and children, died during the witch hunts and those people deserve to be respected and remembered not exploited as yet another thing for neopagans to hold up as a symbol of modern "persecution".

References:
 Gerry, D (2011). The Secret Symbolism of a Witch's Wardrobe. http://www.life123.com/holidays/halloween/witches/witch-symbolism.shtml
  Kors, A. and Peters, E. (1972). Witchcraft in Europe 1100 - 1700. University of Pennsylvania Press

Rodriguez, L., (2014) Why Are Witches Green? Retrieved from https://boingboing.net/2014/10/29/why-are-witches-green.html 

Sneddon, A., (2021) 'Bad Hair: Folklore Witches and Hair'; online lecture

Samhain

 I love this time of year. Halloween has been my favorite holiday for as long as I can remember and when I became pagan I incorporated the practices that I loved about Halloween with the ones I learned went along with Samhain; luckily for me trick'or'treating and dressing up in costume are pretty strongly connected to the old Celtic custom of guising which have continued until today. In Ireland up until around  a hundred years ago there was still a practice of  a small parade led by someone dressed as a white mare that would go from house to house singing and asking for "tolls" (Estyn Evans, 1957; Danaher, 1972) . In some parts of modern Ireland  children still  chant “Help the Halloween party! Any apples or nuts?” when trick or treating (Danaher, 1972)  All through Scotland it was the custom of groups of boys in costume to go door to door  asking for money or treats, often while singing or chanting which slowly became the custom of younger children that we consider trick or treating in modern times (McNeill, 1961) .
   I took my children out trick or treating, with the girls dressed up as Cleopatra and a pirate queen respectively. It was extremely fun being out at night with the children, under the crescent moon, with the snap of snow in the air. We had actually had an unusual early snow storm last Saturday that knocked out power and generally mucked things up for awhile, but by yesterday everything was enchanted.

 Now the modern dating of Samhain is given as October 31st and this is when I choose to celebrate it for convenience, but in reality the date was originally not a set calender or astrological date, as far as we know, but rather was an agrarian date In Ireland and Scotland; although the Coligny calendar of Gaul does list three specific days as "Trinuoxtion Samonii" or the three nights of summers end (Kondratiev, 1999). In practice Samhain celebrations occurred in November because this was the end of the harvest and the time when the herds were brought back in from the fields, but it wasn't until the Catholic church moved their celebration of All Saints and All Souls day to the first days of Novemeber that Samhain seem to have gotten a set calendar date in a modern context (Estyn Evans, 1957; McNeill, 1961). Of course then the switch was made from the Julian to Gregorian calendar and so you still see people celebrating Samhain on November 12th, refusing to acknowledge the change (McNeill, 1961). I debated for awhile trying to hold to a more traditional agrarian marking of the date, perhaps at the first hard frost each year, but with the kids it was just too difficult to get them engaged and excited about it when it seemed random to them. I do however follow what Caesar said about the Celts starting the new day at sunset and the new year at Samhain and begin my celebrations at sunset of the 31st and I also generally make it a three day celebration, something that is supported by the Coligny calendar and at least tenuously by the Irish belief that it was actually on November 2nd that the spirits of the dead returned to visit the living (Freeman, 2002; Danaher, 1972).      
    After trick or treating we came home and had a small ceremony together. We lit a candle for those we love who have passed and talked about them, things we remembered and missed.

My cauldron with the candle for the ancestors burning inside; the skull in front is from my ancestor altar and represent all of my ancestors whose names I do not know, but who are still with me, who I also honor

It was an old practice in Ireland to light a candle for each deceased member of the family and to leave the doors unlocked - in some cases even open - and to leave out either fresh water or porridge as an offering to those ancestors who chose to visit (Estyn Evans, 1957; Danaher, 1972). Our lighting the candle carved with their names is our way of carrying on this tradition. Then, in honor of the idea of leaving out food for the dead, we took a cake that we had baked earlier in the day and put pieces outside for the Gods, daoine sidhe, and ancestors, all in different places, as well as leaving out something for any wandering spirits. And we went back inside and each had a little piece of cake ourselves. Then the children went to bed and I did some divination on my own.
  Tonight is the second night of my Samhain celebration. I will honor an Morrigan and an Dagda who united on Samhain, and who are both deities I am personally close to. I will kindle a sacred fire symbolically relighting the fire of my hearth and of the world* and  I will do some more divination and make charms to bless my home in the coming year; Samhain was associated with a solar cross charm similar to the Brighid's cross of Imbolc and with using fire to sain the property (Danaher, 1972; McNeill 1962). Tomorrow will be focused especially on honoring the dead and on blessing the people of the house for the year to come using the ashes of tonight's fire. And then Samhain will be over for another year.

 References:
Danaher, K., (1972) . The Year in Ireland. Mercier Press
Estyn Evans, E., (1957) . Irish folk Ways. Routledge and Kegan Paul
Freeman, P., (2002) War, Women, and Druids. University of Texas Press
Kondratiev, A., (1998) . The Apple Branch: a path to Celtic Ritual. Citadel Press.
McNeill, F., (1961) . The Silver Bough, volume 3: Halloween to Yule. Stuart Titles Limited

* If anyone is curious about why I place the ceremony with the ritual fire on the second day and not on the first where it should more logically be - the first night is very much about doing as much as I can with my children and my youngest daughter, at this point, has several issues that make anything involving total darkness a bad idea. I am still working out what exactly should go where, ritually speaking, and next year I hope to have the fire on the first night in a more "traditional" way since fire was such a major part of this holiday. But this year, this is how things worked out. Sometimes you just have to roll with it.