Goddess Aine

“Aine’s themes are protection, healing, The Spark of Life, divination, luck, fertility, earth and the moon. Her symbols are moon (lunar items), silver & white items and meadowsweet.  This Celtic Goddess of the moon shines on today’s celebration, Her name meaning ‘bright’. Aine has strong connections with the land. Her blessing ensures fertile fields. She also gives luck to mortals and keeps us healthy.

Dating back to the 1400s, Zibelemärit, an onion festival, takes place in Bern, Switzerland. It includes several parades with intricate mechanical figurines and a huge harvest festival with – you guessed it – tons of onions!   Magically speaking, onions are closely related to Aine because of their lunar appearance. According to metaphysical traditions, carrying or growing onions grants safety and banishes negativity.

A freshly cut onion rubbed on sores, bug bites, or scratches restores Aine’s healthy energy by gathering the problem and taking it away. Bury or burn this slice to dispel the problem altogether.

One great (and tasty) way to invoke Aine, improve well-being, and improve your lunar attributes is by making and eating onion soup (or any other onion dish) today. Use red, Spanish, white, and cooking onions along with chives. By heating and blending them, you mix the magic to perfection. Stir clockwise, whispering Aine’s name into to soup so she abides in each vitality-laden sip.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

Art by Briar

Aine (pronounced AW-neh) was one of the very ancient and powerful Goddesses of sovereignty in Ireland. She was a fertility Goddess in that She had control and command over crops and animals and encouraged human love.  ”One of the great Goddesses of ancient Ireland survives in modern times as the queen of the fairies of south Munster, the southwest corner of the island, who is said to haunt Knockainy Hill there.  Originally Aine was a sun Goddess who assumed the form of Lair Derg (‘red mare’), the horse that none could outrun.  Her special feast was Midsummer Night, when farmers carried torches of straw in procession around Knockainy and waved them over the cattle and the fields for protection and fruitfulness.

Two stories are told of Aine.  In one, She was the daughter of an early Irish god [Egobail, foster son of Manannan mac Lir; while some versions say She was daughter or wife of Manannan mac Lir] and was infatuated with the semidivine hero Fionn.  She had taken a geasa (magical vow) that She would never sleep with a man with gray hair, but Fionn was young with no silver streaking his bushy hair.  One of Aine’s sisters, Miluchrach, was also interested in Fionn: She enchanted a lake and tempted Fionn to take a dip.  When the hero emerged from the magic waters, his body was still youthful and strong, but his hair was stained gray.  True to Her geasa, Aine thereafter scorned the hero” (Monaghan, p. 37).

“In early tales She is associated with the semi-mythological King of Munster, Ailill Aulom, who is said to have ‘ravished’ Her, an affair ending in Áine biting off his ear – hence ‘Aulom’, meaning ‘one-eared’. By maiming him this way, Áine rendered him unfit to be King, thereby taking away the power of sovereignty.” [1]  ”After the rape Áine swore vengeance on Ailill and eventually contrived his death. This story is about what happens when a ruler decides to rape the Land rather than enter into a marriage with Her. Áine knows the energies of a righteous vengeance quite intimately. She said:
‘I’ll have you been to me, to have done me violence and to have killed my father. To requite this I too will do you violence and by the time we are done I will leave you with no means of reprisal.‘ *
The descendants of Aulom, the Eóganachta, claim Áine as an ancestor.” [2]

“Lady of the lake” by *oloferla

“In another story, Gerald, the human Earl of Desmond, captured Aine while She was combing Her hair on the banks of Her sacred lake (thought to be based on the story of Ailill Aulom).  Aine bore the first Earl Fitzgerald to the man, but made Gerald promise never to express surprise at the powers his son might develop.  All went well for many years until one day when Gerald saw his son jump into and out of a bottle.  He could not contain an exclamation of shock and the boy disappeared, flying away in the shape of a wild goose.  Disappointed in Her human mate, Aine disappeared into Knockainy, where She is said to still live in a splendid castle” (Monaghan, p. 37).  ”Thus the FitzGeralds also claim an association with Áine; despite the French-Norman origins of the clan, the FitzGeralds would become known for being ‘More Irish than the Irish themselves.’” [2]

“She is credited for giving meadowseet its delicate scent.   Some also claim that She was a minor moon Goddess, or that Her identity may have later become merged with the Goddess Anu.” [3]  She is also associated with the Morrigan (probably by means of Anu – as Anu is one of the Goddesses that makes up the trinity along with Badb and Macha to form the Morrigan; or perhaps the Lair Derg (‘red mare’) and Macha).  The feast of Midsummer Night was held in her honor. In County Limerick, She is remembered in more recent times as Queen of the fairies.

ASSOCIATIONS:
Pantheon: Celtic
Element: Air
Direction: Northwest
Planets: Sun, moon
Festivals: Midsummer/Summer Solstice
Sacred Animals: Red mare, rabbit, swan   [4]
Colors: Red, gold, green, blue, and tan
Representations: Hay, straw, fire
Stones/Incense: Bloodstone, dragonsblood, fairy dust

HERBS, TREES & FUNGI:
Healing : Angelica, Balm,  Blackberry, Cowslip, Elder, Fennel, Flax, Garlic, Goat’s Rue, Mugwort,Nettle, Oak
Fertility : Hawthorn, Mistletoe, Oak
Prosperity : Alfalfa, Ash, Elder
Protection : Agrimony, Angelica, Ash, Birch, Blackberry, Bladderwrack, Broom, Elder, Fennel,Flax, Holly, Lavender, Mallow, Mistletoe, Mugwort, Nettle, Oak, Parsley            [5]

 

 

 

 

* “To me this is a warning about what the Land will eventually do to us all if we continue on the path of resource rape, and environmental poisoning that our current society follows. Áine will protect Herself.” [4]

 

 

 

Sources:

Cetictale.com, “Áine“.

Gods-heros-myth.com, “The Goddess Aine“.

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Aine”.

Yourinnergoddess.net, “Aine“.

Shee-Eire.com, “Aine“.

 

 

Suggested Links:

Agaliha. Mysticwicks.com, “Áine {Goddess of the Week}“.

Áine.com

Ancientworlds.net, “Cnoc Áine“.

Faeryhealing.com, “The Faery Healing Goddesses“.

Goddessgift.com, “The Goddess Aine and Her Midsummer Lavender Cookies“. – for the kitchen witches 

Jarvis, Lana. Goddessalive.co.uk, “AINE: Goddess of Midsummer, Goddess of the People“.

Journal of a Poet, “Aine, Irish Love Goddess and Faerie Queen“.

Kuchinsky, Charlotte. Voices.yahoo.com, “Unveiling the Celtic Goddess, Aine“.

Kynes, Sandra. Kynes.net, “Pilgrimage to Ireland“.

Monaghan, Patricia. Matrifocus.com, “The Stone Heart of Summer“.

Talkwiththegoddess.wordpress.com, “Goddess Card Dec. 5“.

Indigoreadingsblog.blogspot.com, “Today’s Reading – Aine“.

Goddess Macha

“Macha’s themes are victory, success, protection, fertility and fire. Her symbols are red items, the acorn and the crow.  Macha means ‘mighty one.’ Macha used Her potency to clear the land for wheat, giving Her associations with fertility. She also used Her might to protect the Celts’ lands agains invaders, thereby becoming a war Goddess and guardian. Art shows Her dressed in red (color abhorrent to evil) and with blazing red hair, forever chasing off any malevolence that threatens Her children’s success.

Bonfire Night in Scotland takes place around May 22 and is a festival that originally had strong pagan overtones, the fires being lit specifically for ritual offerings that pleased the Gods and Goddesses and invoked their blessings. Additionally, the bright, red fire looked much like Macha’s streaming red hair, and thus it banished any evil spirits from the earth. So don any red-colored clothing today, or maybe temporarily dye your hair red to commemorate this Goddess and draw Her protective energies to your side. Eating red foods (like red peppers) is another alternative for internalizing Macha’s victorious power and overcoming any obstacle standing in your way.

Or, find some acorns and keep them in a Macha fetish bag (any natural-fiber drawstring bag). Anytime you want her power to manifest, simply plant the acorn and express your wish to it. Macha’s potential is in the acorn, ready to sprout!”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

The Morrigan

“Macha (pronounced MOCK-uh) is an Irish war Goddess, strongly linked to the land. Several Goddesses or heroines bear Her name, but She is generally thought of as one aspect of the triple death-Goddess the Mórrígan (the “Great Queen” or “Phantom Queen”), consisting of Macha ‘Raven’, Badb ‘Scald Crow’ or ‘Boiling’, and Nemain ‘Battle Fury’. Macha is associated with both horses and crows.

The Mórrígan is both sex and battle Goddess, and Her personality is usually described as both war-like and alluring. She is known to be a prophetess: the Washer at the Ford is said to be one aspect of Her, who appears to those about to die. She is commonly shown washing bloody clothes at a river ford; when approached, She tells the enquirer the clothes are theirs. Like the bean sidhe (banshee), who She is believed related to, She is an omen of death.

As Goddess of the land, the Mórrígan are said to be cognate with Ana or Danu, and Macha is said to be one of the Tuatha de Danann.

Three other aspects of Macha feature in Irish folklore, which likely derive from a common Goddess, as they are all said to have a mother named Ernmas (also considered to be the mother to Ériu, Banba, and Fódla, sacred names for Ireland). One Macha, a seeress, was the wife of Nemed ‘Sacred’, who invaded Ireland and fought the Fomorians in Irish legend. Emain Macha, a bronze-age hill fort in Northern Ireland, and legendary capital of Ulster, is said to have been named for Her.

The second Macha, titled Mong Ruadh (“red-haired”), was a warrior and Queen, who overpowered Her rivals and forced them to build Emain Macha for Her.

“Curse of Macha” by Stephen Reid

The third Macha, and probably the most well-known, was said to be the wife of Crunniuc. Like many supernatural lovers, She warns him to tell no one of Her existence; but he boasts to the king of Ulster that his wife can outrun the fastest chariot. The king then seizes the very pregnant Macha and forces Her to run a race, against Her protests. In spite of this, She does win, and as She crosses the finish line She gives birth. In Her dying pain and anger She curses the men of Ulster to nine times nine generations, that in their time of worst peril they should suffer the pain of childbirth.” [1]

The Goddesses of Ireland and their “fall” as Christianity spread into Ireland

“The Goddess was a ‘dual-natured female figure, beautiful and hag-like by turns in whose gift was great power’.  The Goddesses were especially depicted in three’s, such as Eriu, Banba, and Fotla, all Goddesses of sovereignty. In the 11th century, Ireland was often called Eire (a form of Eriu) and also called ‘the island of Banba of the women’. Goddesses were often hybridized by Roman and Greek influences, but this did not seem to obscure the native elements. For example, Julius Caesar likened one Celtic Goddess to Minerva, a classical deity. In fact, some Celtic Goddesses seemed to share certain of their characteristics. However, there were no Celtic Goddesses of love. There were Goddesses more often associated with fertility and the natural cycle of life, including death. Perhaps most importantly, the Goddesses represented creativity especially as it related to giving life, in all its aspects.

The female warrior Goddesses respect for death, as a natural part of life, which seemed in translate into ‘real’ life as well. This is best seen in the symbolic marriage between the king and the Goddess of sovereignty. This union was to ‘ensure fertility for the land and for his people in the year to come.’

“Triple Goddess” by Amy Swagman

The role of the Goddess in Celtic Ireland was important in to the inter-relatedness with human woman: ‘Since the source of life was so integrally associated with women, it would seem to follow that the origins of life were female. At times of joy or moments of pain, humans would turn to the Goddess who was honored in Her many guises’ (Condren). It would not seem strange then to worship a female deity and consequently treat her female subjects with respect and honor. Descent was also often traced through the mother and a strong emphasis was placed on the mother relationship. However, conservative scholars are quick to point out that the power did not entirely rest on women, rather the focus appears to be on women. Life was of tremendous value in what appears to be the most natural, physical sense. Hence the importance of the woman, Goddess or human.

‘Women were highly honored, female symbolism formed the most sacred images in the religious cosmos, and the relationship with motherhood was the central elements of the social fabric the society was held together by common allegiance to the customs of the tribe loosely organized around the traditions of the Goddess’ (Condren).

What appears to have dismantled this society was the warrior culture and the spread of Christianity into Ireland. The story of Macha is an instructive example of the ‘fall’ of the Celtic Goddess and in some sense the fall of the Celtic woman. Macha (Ulster Epona, the horse Goddess) marries Crunnchua mac Angnoman a rich widower. The two prosper together until one day, Crunnchua wishes to go to the annual assembly of the Ulsterman. Macha pleads with him not to go, but Crunnchua insists. While at the assembly, Crunnchua witnesses a horse race. Those in attendance with him, including the king himself, declare that none can run faster than these horses. Crunnchua knows that his wife can outrun these horses with no problem and decides to challenge the declaration. The king, angered at Crunnchua’s arrogance insists that Crunnchua bring Macha to them for a match. Macha comes reluctantly, but before doing so, pleads, ‘Help me, for a mother bore each of you. Give me, oh, King, but a short delay until I am delivered.’ Macha is pregnant.

“Macha” by Caroline Bradley

This request and the king’s subsequent refusal are striking reminders of the changes that took place not only in the Irish sagas such as this one, but also the changes in the societies that ‘authored’ such work that became, significantly, myth. The king’s ultimate responsibility was to allow the ‘creativity of women to prosper.’ Kings were to promise that no one would die in childbirth, food should grow plentifully, and the traditional dyeing (a woman’s art) would not fail. These promises were related to the ‘needs and concerns of women, and unless the king could be seen to take care of the cultural and fertility needs of the clan, symbolized by these women’s activities, the king would be overthrown’. The king as evidenced in this story, violated the promises he made and instead of being overthrown, is permitted to continue his reign with no apparent resistance from his constituents. This portrayal of Macha is actually the last of three major cycles. In the first She is a brilliant, strong mother-Goddess. In the second She is a helpless (but wise) wife, and the third She is relegated to an existence of shame and forced to abandon Her life-giving gifts, adapting to the new warrior ethos. This is how She had traditionally become associated with the three war-Goddess spiral, joining Badb and Morrigan. The appearance of the war-Goddess appears to develop as a result of the change in Celtic society to one of violence and paradoxically, Christianity.

“Gift of Peace to a War Goddess” by Portia St.Luke

Macha evolves into a warrior-Goddess as the simultaneously the status of women decline in societies constantly under attack, where emphasis is placed on death and bloodlust rather than on life and respect for death. With this, men began to feel threatened by women as well, by any force seen as competition. Importantly another aspect of the decline of Macha (and other Goddesses) was the Christian clerics who began to satirize the Goddesses because their patriarchal system of beliefs stood in direct contrast especially to the worship of a female deity. Goddesses were becoming as violent as the society that ‘created’ them. They were raped, murdered and often died in child birth.

Peter Berresford Ellis in his book, Celtic Women, Women in Celtic Society and Literature, concurs with Condren that Goddesses in literature were often raped, died in childbirth and their status was destroyed by the symbolism of the rape.

The Goddesses, however, gave birth to great men who would in turn become great warriors. Indeed, ‘the famous warrior society triumphed over the culture of the wise women’. Several sources consulted point to the war-Goddess as a symbolic adaptation to the culture who called on Her to wreak death and destruction. The war-Goddess is often portrayed too with a voracious sexual appetite. Ellis quotes Moyra Caldecott:

‘Her twin appetites for sexual gratification and for bringing about violent death are a travesty of the very necessary and natural forces of creation and destruction that keep the universe functioning and imbalance of which brings about disaster’. [2]

Wow…After reading this excerpt from the University of Idaho’s site, it all made so much more sense and brought it all home for me.  I had read in several books that stated that many peaceful agricultural societies worshipped a mother Goddess type deity(ies) who presided mainly over life cycles, vegetation, and agriculture; that it wasn’t until the invasions of the violent war-faring Indo-Europeans that “swept through Old Europe, the Middle East and India bring[ing] their priests, warriors and male gods of war and mountains” [3] with them that the Goddesses started becoming less important, more subservient and taking on more violent and warlike qualities.  Truly, this is not limited to the Celtic culture – look at Inanna for example; or Minerva who evolved from an Italic moon Goddess, into an Etruscan virgin Goddess of poetry, medicine, widsdom, commerce, weaving, dyeing, crafts, the arts, science and magic and later, the Romanized Goddess became associated with war.  Venus who originally was a vegetation Goddess and patroness of gardens and vineyards who had no original myths of Her own became associated with love, fertility and even war under the name Venus Victrix, the Goddess of victory in war.  And let us not forget how Goddesses like Inanna, Asherah and Lilith were demonized by the Abrahamic patriarchal religions for refusing to submit to them and their “all powerful” male deity.

“Morrigan” by Michael C. Hayes

I think it only appropriate to conclude with some words from Jani Farrell-Roberts, “Women often had to fight in the wars. They needed a Goddess of the Battlefield as did the men (thus their talk of heads being ‘the mast of Macha’) – and so grew the myth of the Morrigan into which the kinder harvest Goddess Macha was subsumed as part of a triple Goddess with Her two sisters, Badb and Morrigan. In Britain She was probably Morgan. The Morrigan however came to be hated by men who dreaded the female power She represented – so men tended to depict Her as a hag – or as three hags (perhaps as reflected in Shakespeare‘s Macbeth).

But in the old sagas Her role is much more that of the healer of the wounded and of the taker of the spirits of the dead into the next world. For example, Macha is depicted in these myths as the Sacred Cow whose milk is an antidote to the poison of weapons. She had become the Mother on the Battlefield.” [4]

ASSOCIATIONS:

Pantheon: Celtic

Element: Earth

Sphere of Influence: Protection and sex

Preferred Colors: Red, black

Associated Symbol: Raven

Animals Associated with: Raven, crow

Best Day to Work with: Monday

Strongest Around: Lughnasadh

Suitable Offerings: Acorns

Associated Planet: Moon      [5]

 

 

And now, a tribute to the great Goddess Macha and Her stories…

 

 
Sources:

Eisler, Riane. Iowa State University, “The Chalice and Blade“.

Farrell-Roberts, Jani. The Web Inquirer, “Macha, Brighid, the Ancient Goddess of Ireland“.

PaganNews.com, “Macha“.

Took, Thalia. A-Muse-ing Grace Gallery, “Macha“.

University of Idaho, “Celtic Women: Myth and Symbol“.

 

 

Suggested Links:

Aisling. Order of the White Moon, “Macha“.

AncientWorlds, “Epona“.

Bar, Tala. Bewildering Stories, “Goddesses of War“.

Jones, Mary. Maryjones.us, “Macha“.

Shee-Eire.com, “Macha“.

Skye, Michelle. Goddess Afoot!: Practicing Magic with Celtic & Norse Goddesses, “Macha” (p. 166 – 181).

Wikipedia, “Macha“.

Goddess Brigit

“Brigid” by Lisa Iris

“Brigit’s themes are health and inspiration.  Her symbol is a cauldron.  Brigit is an Irish Goddess known throughout Europe as ‘the Bright One’ because of Her inspiring beauty and fiery qualities. Today is Brigit’s festival in Ireland because it’s the traditional first day of spring there, when lingering winter shadows are banished by the sun’s radiance. Anyone desiring fertility, health or creativity should invoke Brigit’s blessings today, as the ancients did.

During the winter months it’s easy to get a case of the blahs of sniffles. Brigit comes to our aid by offering us the spiritual elixir in her cauldron. Make yourself a nourishing broth today (like chicken bouillon) and serve it in a cauldron (a three-legged bowl). If you don’t have one, any cup or mug would do. Bless the broth by holding your hand over the top, visualizing golden light filling the liquid, and saying something like this:

‘Brigit, hear my Prayer
and bless my Cauldron (or cup) of inventiveness
Renew my body, inspire my heart
Throughout my life
your wholeness impart
So be it.’

Drink the broth to internalize inspiration.

For health, take any candle (a green one is ideal for healing) and carve nineteen crosses into it. The number nineteen and the symbol of a cross are both sacred to Brigit. Light this candle for a few minutes every day for the next nineteen days. Or, you can let the candle burn for nineteen minutes instead.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Goddess Brigit is a beloved Celtic Goddess associated with Healing Waters, Wells and Springs.  She is the Lady of the Sacred Flame, the Flame of Inspiration, the Flame of Creative Consciousness.  Brigit is the “Bringer of Prosperity,” Goddess of Fertility, New Growth and Birth.  She is the Patroness of Poetry, Healing, Smithcraft, Midwifery and Animal Care & Breeding.  Brigit is Warrior and Healer, Protectress and Goddess of Healing Grace.

“Imbolc” by Wendy Andrew

Brigit is said to have been born at the exact moment of day break, She rose with the sun, Her head radiant with rays of luminous light, associating Her with ascended awareness, enlightenment, new beginnings, sun beams and warmth. She is celebrated on Imbolc, falling on February 1 or 2, celebrating the return of the light and the coming of the spring.  Thus Her solar aspects may also represent Brigit as the Promise of Spring, the Bringer of Light after the dark months of winter. This energy brings with it HOPE, renewed enthusiasm, renewal, and new beginnings.

Imbolc and Brigid the Triple Goddess

Brigit is considered a Triple Goddess, yet many references distinguish Brigit differently than the traditional Triple Goddess aspects of Maiden, Mother and Crone.  Rather Brigit is frequently referenced having three sister selves with three distinct roles, Lady of Healing Waters, Goddess of the Sacred Flame and Goddess of the Fertile Earth.  These roles are then multiplied through Brigit’s vast and varied responsibilities . . .

As a Fertility Goddess, a patroness of domestic animals and crops, Brigit is the Bringer of Prosperity through the abundance and wealth of the land. In addition to its healing associations, Brigit’s Green Mantle may also be associated with the green fertile earth, bringing the wealth of well being, and the remembrance of our own innate fertility to grow and prosper. A Goddess of Sovereignty, her Green Mantle may also represent the remembrance of our Sovereign Self, remembrance of our Divine Authentic Self.

“Imbolc” by Nicole Samlinski

She is the Lady of Healing Waters, Wells and Springs; many wells in Ireland are dedicated to Brigit and the waters are believed to be blessed with the healing grace of the Lady.  Combining the solar light of Brigit’s birth with her healing waters, the sparkling light dancing upon the water’s surface is believed to have spectacular healing attributes, especially healing for the eyes. Also associated with divination, Her wells may represent portals to portend the future, windows to glean helpful guidance and insight.

“Keeper of the Sacred Flame” by Elfdaughter

Brigit is probably most frequently associated with Fire, She is the Lady of the Sacred Flame, the Eternal Flame of Life, the Flame of Inspiration, the Flame of our Creative Consciousness. This luminous, bright, fiery energy is the energy of creation, the creative power of our consciousness and the creative power of all that is.  Her Sacred Flame brings inspiration and ignites our calling to create, illuminating our personal creative talents and gifts.

“Brigid of the Forge” by Lindowyn

From her Fire aspects, Brigit is also associated with the fire the forge and the fire of the hearth. Goddess of Smith Craft, she is patroness of metal workers and crafters of all kinds.  Through the fire of the hearth, Brigit brings the blessings of warmth and light to the home.

She is the Lady of Literature, the Goddess of Creative Expression; She is the Luminous Muse of the Poetic Voice. Brigit is the patroness of poets, writers and bards, lending grace and inspiration to creative writing.

“Brigid” by tattereddreams

She is the Lady of Literature, the Goddess of Creative Expression; She is the Luminous Muse of the Poetic Voice. Brigit is the patroness of poets, writers and bards, lending grace and inspiration to creative writing.

Aligned with the Divine Flame of Inspiration, Goddess Brigit is a magnificent muse, illuminating our natural and true state of inspiration, allowing for our creative energies to flow freely.  We are empowered, motivated and inspired to create. With this energy we realize our innate and eternal connection to the Divine Universal Source, we realize our own Inner Light is illuminated Divine Essence. We remember that we are an aspect of the Eternal Flame of Inspiration and that we are always aligned with divine inspiration.

Goddess Brigit inspires, empowers and encourages us to express our Truth through our purpose.  She offers assistance in releasing and transcending fears; self-limiting patterns and unhealed energy, helping us to feel protected and supported through any and all aspects of self-expression and communication.

This Celtic Queen of Creative Expression reminds us of the power we wield with our words and encourages us to utilize our Empowered Voice.  When we use our Empowered Voice we align our words and thoughts with affirmative language.  We ascend from the passive voice and align with firm, focused, decisive, empowered energy that carries a creative force channeled through all aspects of our communication.  Whether through written word, verbal communication, song lyrics, poetry and/or through our thoughts, Brigit reminds us to align our language with the Empowered Voice, to wield the magic of our words with that which we desire to create, realize and experience.  With this energy, Brigit reminds us of our True Power, with this remembrance we are able to recognize the tremendous creative essence of our Being.

Brigit also supports and encourages us to Speak our Truth. Brigit explains that being able to speak our truth is a tremendous gift.  When the power of our voice rings with the purity of our personal truth, the harmony of our Ascended Self is expressed. This expression wields such blessings of empowered grace, for the truth expressed resonates throughout our consciousness with a cohesive energy, raising the vibration and bringing into harmony the body, mind and spirit with the high vibration of our essential truth.  From this expression of truth confidence is born, the strong and graceful confidence of our Higher Enlightened Self. From this place of empowered truth, confidence and grace, our experience is that of perfect peace, peace with our self and peace with all that is.

“Brigid” by Sharon McLeod

A Goddess of Healing and Midwifery, Brigit lends healing grace within all aspects of health and healing, aids women and animals in childbirth and will also support the birthing process of our creative projects.

Brighid the Warrior

In Her aspect of Warrior Goddess, Brigit is the Protecress of Her People, a devoted and steadfast guardian to all who would call upon Her. Brigit shields those who call upon Her from harm, being kept lovingly guarded within Her protective embrace.  Within the cover of Brigit’s colossal cloak, we feel safe and supported; we transcend the fears founded within illusions of separateness and ascend within the illuminated essence of our True Essential Self.

She is both a warrior and a healer, aligned with fire and water; Brigit helps us to honor our polarities, bringing balance within these polarities and utilizing the vast and infinite nature of our consciousness for the greatest benefit of the whole.

Brigid: Saint and Goddess

Brigit’s name is said to mean “The Exalted One”, “The Bright One”, “Bright Arrow”, “The Powerful One”, and “The High One.”  Known as a Great Mother Goddess of Ireland and also as a Saint, Brigit provides a beautiful bridge between beliefs and practices.  With this energy, Brigit brings the remembrance of our Oneness and is an awesome affirmation of the Eternal Essence of the Divine Feminine.

Some of Her symbols and correspondences include fire, sparks of fire, candles, forges, hearth, sunrise, sunbeams, springs and wells. Oak trees, acorns, lambs and ewes, dairy cows, milk, spears and arrows, snowdrops, blackberries, ivy, crocuses, clover, heliotrope, heather, and the colors green, white, black, red, and yellow, St. Brigit’s Cross, and Corn Dolls.

Goddess Brigit is an all encompassing aspect of the Divine Feminine, reminding us that our own True Potential is beyond any means of measurement.  This lovely, illuminated aspect of the Lady is dedicated to the rediscovery and remembrance of our Divine Power. Goddess Brigit is a devoted and steadfast ally to any and all who call upon Her.” (Rhiannon Barkemeijer de Wit, 2011) [1]

For a collection of links to lore, books and jewelry related to the Goddess Brighid, I HIGHLY RECOMMEND visiting Brigid – Celtic Goddess and Saint.

 

ASSOCIATIONS:

Pantheon: Celtic

General: Fire (especially sparks, sudden flames), hearth, forge, light, candles, sunrise, springs and wells, poetry, whistling, embroidery, arrows, bells, thresholds and doorways, sandstone rock formations (i.e. large monoliths like those found at Stonehenge), St. Brigid’s cross, cloak, midwifery, middle of winter (Imbolc), corn dolls, and the number 19.

Elements: Fire, water

Sphere of Influence: Abundance, fertility

Preferred Colors: Red, yellow, orange, blue, white, black

Associated Symbol: Eternal Flame, mantle, well

Animals Associated with: White, Red-eared cow, lambs and ewes, dairy cows, bees, owls, serpents (especially two entwined), and all hibernating animals (i.e. snakes, badgers, grounhogs).

Plants: Dandelion, snowdrop, crocus, trillium, acorns and oak tree, corn, oat, sage, pumpkin seeds, heather, chamomile, broom, shamrock, rushes, straw, and all field flowers.

Perfumes/Scents: Heather, wisteria, violet, lavender, lemon verbena, and heliotrope.

Gems and Metals: Gold, brass, silver, carnelian, agate, copper, amethyst, jasper, and rock crystals.

Best Day to Work with: Friday

Best Time to Work with: Sunrise

Strongest Around: Imbolc

Suitable Offerings: Coins, fire, blackberries

Associated Planet: Venus                                               [2] [3]

 

 

My tribute to the Blessed Brighid

 

 

 

Sources:

Barkemeijer de Wit, Rhiannon. Pyramidcompany.com, “Who is Goddess Brigit?”

Goddessgift.com, “Goddess Symbols: Brigid“.

Pagannews.com, “Brighid“.

 

 

Suggested Links:

Blueroebuck.com, “Brighid“.

Catsidhe, Grey. Ditzydruid.com, “Brighid: My Muse“.

Celtnet.org.uk, “Brigantia”

Jones Celtic Encyclopedia, “Brigit“.

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Brigid“.

Ord Brighideach International

Revel, Anita. igoddess.com, “Brigid: ignite your passion – goddess of the flame“.

Rhiannon. Faeryshaman.org, “BRIGID, BRIGHDE, BRIDE, BRIDEY, BRIGANTIA, BRIGANDU, BRIGGIDDA,BRIG, BRIGHID, BRIGIT, BRIDGE,  BRIGITTE“.

Shee-eire.com, “Celtic Goddess Brigit Datasheet“.

Bridget’s Song

So, here is a little video I put together earlier today in honor of Imbolc, but a few days away and of course, the Goddess Brighid; one of my most favorite and beloved Goddesses.

The song in this video is set to “Bridget’s Song” by Celia and can be purchased at Celia Online.

Brighid Turns the Wheel

As it has always done, and will continue to do, the Wheel turns. Yule is over, the old year is dead and gone. Though you can’t see it, new life stirs. Of course, it may not feel like it in Upstate New York right now as I look out my window at all the snow coming down. But the days are growing noticeably longer and we know that change is taking place all around us, no matter how small. The Bright One is with us. You can’t help but feel Her presence and Her warmth – Her spark urging and drawing us to awaken from our midwinter slumber.

“Spring” by by Ruth Sanderson

Traditionally, Brighid presides over Imbolc and for good reason. She is the Maiden in which new life rejoices. We invite Brighid into our homes and lives to help us purify and clear out that which no serves us or is needed from the year prior with Her fire and watery aspects. We ask Her to assist us in divination at the crossroads so that we may know which direction or path to take in the hopes that our efforts will yield a successful and bountiful harvest in the year to come. We call upon Her as midwife to help us take the steps we need to take, no matter how small, to transform our hopes and that which we dreamed of during our long winter’s slumber into reality. As She did so delicately with me, She calls us to come forth and to seek healing if we need it; to guide us to those with warm hearts and strong hands to help us emerge from the winter within our souls and face the challenges and lessons that lie ahead.

“Luna Meets Brigid at Imbolc” by Wendy Andrew

Ostara is a very powerful time to take the steps, whether physically, mentally or magically, to attune to the earth’s balancing energies and rebalance what needs balancing in your life. It is time to clean out (if we haven’t already started doing so) to make room for new growth and facilitate creativity. Also take this time to make ready your “tools” (magical and mundane) you’ll need and prepare the “seeds” (spiritual and physical) you plan sew so that they may have enough time to grow and properly come into bloom. I believe it wouldn’t be at all inappropriate to call upon Brighid during this time to lend Her assistance in our efforts as creativity and blacksmithing are both included in Her many fortes.

“Brighid’s Walk” by Helen Nelson-Reed

Beltane is a time to revel in the creative heat of the Bel-fires that act as a catalyst for all kinds of sacred fertility and growth. The fires revitalize and renew us. The Goddess Brighid being a Goddess of forge-fires and the fire of inspiration was no stranger, I’m sure, to the fever-fire of passion. As such, Bel, Lugh or Oghma would make appropriate Consorts for Her if She so chooses. This sacred union between the God and Goddess is sacred to us because fertility is sacred. Without the sacred act of the union, there would be no fertility; there would be no life.

“The Beltane season is a time of fertility, not only for people but for the land as well. In the early spring, many of us who follow earth-based spiritual paths begin planning our gardens for the coming season. The very act of planting, of beginning new life from seed, is a ritual and a magical act in itself. To cultivate something in the black soil, see it sprout and then bloom, is to watch a magical working unfold before our very eyes. The plant cycle is intrinsically tied to so many earth-based belief systems that it should come as no surprise that the magic of the garden is one well worth looking into.” (Wigington, Patti, Magical Gardening Around the World)

Next, the Wheel turns to Litha, or Midsummer. Like Ostara, it has been questioned as to whether or not Midsummer has always been celebrated by our ancient ancestors or whether the solar festivals (the solstices and equinoxes) were actually added later and imported from the Middle East. Regardless of the origins, many Neo-Pagans do choose to celebrate Litha every year in June. “This is a time of year of brightness and warmth. The power of the sun at Midsummer is at its most potent, and the earth is fertile with the bounty of growing life. Flowers surround us with bright colors and seductive fragrances drawing the bees in to ensure fertility and reproduction of the species; which in turn provides us with sweet honey. All the seeds have been planted and the crops are growing in their fields with the heat of the sun, but may require water to keep them alive.” (Wigington, Patti, Litha History – Celebrating the Summer Solstice)

I draw associations here between Brighid’s fiery and watery aspects and the need for balance between the hot, blazing and fiery sun and the need for cool, replenishing and healing water. We also observe the balance between light and the darkness, both in the physical world and within ourselves. Take the time to appreciate and love all the beauty and blessings that have blossomed in your life over the course of the year thus far. There is so much beauty not only in the world and in nature, but also within ourselves. Find it, find your confidence and love. Celebrate it, dance joyously in the sun’s warm and healing rays as this is one of the most cherished duties we have as children of the Goddess.

“Brigid” by Lisa Iris

What does that mean for us? No such great festivals bind us together today as they did thousands of years ago to promote survival. However, we can learn from them that connection is vital for a happy and complete life. Coming together for ritual confirms, builds and strengthens Community. This is also a good time to focus on preparing one’s family and home with some magic around the hearth and home.

“Decide which events, goals or relationships no longer serve your highest and best, make preparations to remove them from your life.” [1] Throw symbols of them into Brighid’s fire. Now is also the time to finish long-standing projects by the fall. It would also be a good time to bless the tools of your trade in order to bring a richer harvest next year. Again, Brighid being a Hearth Goddess and Goddess of blacksmithing would be more than willing to lend Her assistance if asked in both of these tasks.

“Brigid” by Nefaeria

The autumn is the season of death; it is a time of transformation. When things are stripped away from us or we feel the need to clean out that which is no longer needed, giving up old habits and attitudes that no longer fit us, we ask Brighid to help us understand the wisdom of transformation. She helps us when we seem to have nothing left or are in pain of loss. She helps us understand that when something is truly finished and no longer useful to our soul’s purpose, we can find ourselves happy at the change. We are renewed. This is the hope hidden within the apparent darkness of transformation.

“Brigid: Bardic Spirit” by Lindowyn

The veil between the worlds is at it’s thinnest, as it was at Beltane. This is a time to remember and honor all who have crossed over and all that has died. We recall with a sharp pang of memory, the loves so full of promise, the ideas that seemed to gleam, the plans that called to us. We move on, eventually past broken hearts and shattered dreams, stronger for the losses we have endured. But to live most fully, we must make time to grieve the pain of these losses, to give time to the sorrows as well as the joys of life. This is a time that we turn to Brighid to light our way through the darkness to receive warmth and healing at Her hearth. We become still and quiet to acquire or gain any wisdom and knowledge that She has to bestow. We watch as she works and hammers away deep in Her forges, shaping and tempering strong tools from crude metal, transformed by fire and water.

“Brigid of the Forge” by Lindowyn

The Wheel turns to Yule. The cold and darkness of winter has been long and hard. The daylight does not seem to diminish or grow as though at a standstill. We seem to be holding our breath, waiting for change. The soul holds still like this, just before great change occurs. It is a silence so profound that it seems as though time has stopped. In this magical moment, we have the chance to set in motion great changes, great happenings. This is the moment when the seeds of new life, new growth, must be planted.

“Promise of Imbolc” by Adrian Welch

The Winter Solstice, or Yule, was an incredibly sacred time to our ancestors. They recognized and celebrated the “rebirth” of the sun, for they knew that they had made it and the sun was returning. They knew that the worst was over. “Bonfires were lit in the fields, and crops and trees were “wassailed” with toasts of spiced cider. Children were escorted from house to house with gifts of clove spiked apples and oranges which were laid in baskets of evergreen boughs and wheat stalks dusted with flour. The apples and oranges represented the sun. The boughs were symbolic of immortality (evergreens were sacred to the Celts because they did not “die” thereby representing the eternal aspect of the Divine). The wheat stalks portrayed the harvest, and the flour was accomplishment of triumph, light, and life. Holly and ivy not only decorated the outside, but also the inside of homes, in hopes Nature Sprites would come and join the celebration. The ceremonial Yule log was the highlight of the Solstice festival. The log would burn throughout the night, then smolder for 12 days after before being ceremonially put out. Ash is the traditional wood of the Yule log. It is the sacred world tree of the Teutons, known as Yggdrasil. An herb of the Sun, Ash brings light into the hearth at the Solstice.” (Akasha, The Winter Solstice – Yule Lore)

How we yearn for the light in the dark times of winter. Even knowing how important rest is to ourselves and to our planet, how happily we greet the dawn and the spring! Brighid’s flame shines like the flame of a new light and it pierces the darkness and shines into our spirits. Even to this day, we celebrate, laugh and tell stories and seek out companionship during the darkness of winter. Mythically, our role in the cosmic drama is important, for without laughter the sun will not return. So in this dark time, let us all laugh as loudly and as long as possible. For as the ancients knew, the worst is over and we will survive…just to do it all again next year!

“Maiden Goddess” by Wendy Andrew

Brighid Bright 

by Autumn Sky

Brighid my Mother
nurture me
so that I may nurture and nourish
Brighid my Maiden
make me fertile, sensuous, feminine
so that I may know the power of my female form
Brighid my Crone
make me quiet
so that I may know the patience
to grow wise with time
Brighid my Blacksmith
forge me strong and true
so that I may stand tall and solid
Brighid my Poet
give me eloquence and a moon-graced tongue
so that my words may find their way
to open eyes, hearts, and minds
Brighid my Healer
wash me clean in health
so that I may touch and heal
myself, my land, my people
Brighid my Warrior
imbue me with courage and dignity
so that I may fight an honest fight
for respect, equality, and freedom
for all minds, hearts, souls, and bodies

Brighid my multifaceted star
no matter how cloudy the night sky
a spot of clarity
all sides combine
one bright one shines
to give me what I need
one woman, one heart, one soul, one mind
but with her on my side
I am so much more
every step a new door
to who I can be
because she makes it so
I can be free to be
who deep down I know
is the woman i have always been

Goddess Banba

Banba is the Celtic Goddess of the spirit of Ireland. She is one of the Tuatha de Danaan.

“Banba’s themes are protection. Her symbol is soil. A Celtic war goddess, Banba extends safety to those who follow her, wielding magic in their support. In Irish tradition, she protected the land from invaders. As a reward for her sorcery’s assistance, Banba’s name became linked with ancient poetic designations for parts of Ireland. Interestingly enough, Banba translates as ‘unploughed land’, meaning it is left safe and untouched to grow fertile.
Considering crime and other societal problems, a little extra protection from Banba seems like something we could all use year-round. Think of your home and possessions as the ‘land’ she guards. Gather a pinch of dirt from near your residence, take it inside, and keep it in a special spot. Light a candle (white is good) near this anytime you feel you need Banba’s diligent sheltering.

On this day the Scots burn a pole attached to a barrel of tar (a Clavie) and take it around town to banish evil influences, especially magical ones. The Clavie’s remaining ashes are gathered by people as an anti-curse amulet. In keeping with this custom, burn a small bit of wood (perhaps oak) on a safe fire source. As it burns, recite an incantation like this:
‘Banba, burn away negativity, burn away mal-intent
Let the energy return from where it was sent.’

Keep the ashes as an anti-negativity talisman.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

For more information on Banba and her sisters Eriu and Fodla who make up their powerful triad, click here.

There are claims that this Banba may have been worshipped as Macha which would’ve given her associations with war as claimed by Seathrún Céitinn.