In Celtic religion and Irish mythology, Brigid (exalted one) is the daughter of Dagda, and had two sisters, also named Brigid, and that’s why she’s considered a classic Celtic Triple deity.
Brigid is the patroness of poetry, smithing, medicine, arts and crafts, cattle and other livestock, sacred wells, the arrival of early spring, all things perceived to be of relatively high dimensions such as high-rising flames, highlands, hill-forts and upland areas; and of activities and states conceived as psychologically lofty and elevated, such as wisdom, excellence, perfection, high intelligence, poetic eloquence, craftsmanship (especially blacksmithing), healing ability, druidic knowledge and skill in warfare, and also seems to have been the Celtic equivalent of the Roman Minerva and the Greek Athena.
In the Christian era, nineteen nuns at Kildare tended a perpetual flame for the Saint, which is widely believed to be a continuation of a pre-Christian practice of women tending a flame in her honour.
Hello everyone! My name is Geia. I have been in the community for a little while. In that time I have decided I want to pursue the path of a Earth witch with celtic roots. My deity is Gaia so I feel like its very fitting. I need some more Earthy blogs to follow tho because a majority of the blogs I do follow are eclectic/water/cosmic/astral which aren’t really calling me right now. I also want to follow some more of my fellow Aussies.
Please reblog if you:
Practice traditional geomancy
Are a druid
Are a green witch
Are a crystal witch
Work with animals
Work with Gaia/any other Earth deity
Work with tree/plant spirits
Work with the fae of any type
Are an Aussie witch
Have a celtic background
Work with Norse gods
If you are interested in any of the following feel free to follow me. 🌱
TheDagda, the High King of the TuathaDéDanann, is often likened to the Germanic God, Odin. Why? Because He is known also as Eochu or EochaidOllathair, which translate to “horseman, greatfather” or “all-father”.
The Dagda is shown to be a father-figure, chieftain and a druid, and he is oft associated with masculinity, fertility, agriculture, wisdom and magick. He is depicted as a very large man who dons a hooded cloak and carries with him a club named, “Lorg Mór” that is imbued with magick. “Lorg Mór” can kill instantly with one end, and give life to the dead with the other. The Dagda also carries a cauldron known as the “coire ansic” that is never empty and a powerful magick harp known as “uaithne” that has the ability to control the emotions of man, and change the seasons.
Abode: Bru na Bóinne
Weapon: Lorg Mór (club)
Other Items: Uaithne (the harp) and coire ansic (cauldron)
hey everyone! with Lammas coming up soon, I thought I would start a new series of posts - giving a basic overview of each of the Sabbats as they come along. I know quite a few people do this on tumblr, but I hope that my personal take on each of the Sabbats can be helpful and interesting to some of you.
Lammas, also known as Lughnasadh is a celebration of the first harvest festival, usually celebrated on the 1st August. Its’ main themes are as the feast of the hearth and home, and as a celebration of reaping the rewards for your hard labour.
The name origins of Lammas refer back to the old English for loaf-mass, referring back to the harvest loaf. This is a loaf of bread that was made with the first harvest of wheat and offered in church for the harvest festival. This is also something which is done nearer the time of Mabon, which is celebrated around the 22nd September. The festivals’ other name, Lughnasadh, refers to the Celtic/Irish deity Lugh. Lugh is the god of harvests and is sometimes associated as a sun god. The two different names reflect the different origins of the festival, with Lammas being the English festival of the beginning of the harvest season, and Lughnasadh is the Irish and Western Scottish festival of the same theme. As such, for modern Pagans and witches, they are often considered the same.
As Lammas is the celebration of the harvest season, food and drink play a central role in its’ celebration. Making and sharing a harvest loaf or other bread is great fun, and something I do with my mum on most years. It is also a great time to make food and drink with plants that you have harvested from your garden, such as the first strawberries that have ripened. Weaving and craft-magic is also great for this time of year, as Lugh is the deity associated with craft and the arts. Decorate your altar or work space in yellows, golds and oranges - showcase the flowers that are blooming at the moment.
Now is a brilliant time of the year for spells and magic to do with self-love and self-confidence - reflecting on the achievements that you have had so far this year.
Other simple things to do:
make sun water
have a self-love bath ritual
use of citrine, tigers eye, rose quartz
decorating with roses, buttercups and other seasonal flowers
start a craft or art project
take a walk in a wild place
Drink wine, or fruit juice
“We know that every grain and seed, is a record of ancient time, a promise of all that’s yet to be” - Katrina Rasbold
So this is something that has been showing up a little bit in my life lately. It’s something that some might find controversial (so… warning on that front), but it’s also something that I think is rather important to address. After all, it’s part of what makes paganism tick in the real world.
Where am I going with this? Well, I want you to think of any god or goddess from a pre-Christian pantheon.
Really, Josh? Really? Making us do imagination drills again?
Too late. After I told you to do it, you did it, didn’t you?
Right. Anyway, I’ll use Odin and the Morrigan as my two examples. Odin because he features prominently in a post that I recently shared, regarding modern souls entering Valhalla. The Morrigan is my other example because she is one of my patron deities, and because she provides a nice alternative deity to reference.
When either of those names are mentioned, there are variations that come to mind, yes, but they’re all variations on a theme: Odin, a larger than life bearded warrior wearing leather and chain, seated on a massive throne in a mead hall singing songs of glory and warfare while partying it up (let me not go into specifics about how Valhalla is not the stereotypical party lodge we think of with the Norse and is actually a place where warriors rest and save their strength for the coming of Ragnarok). The Morrigan in her single form (rather than her triple aspects) dressed in armor and tattoos and wielding a spear as she walks through the battlefield with a crow perched on her shoulder, collecting the heads of those who have fallen in battle (no, not as grim as it sounds… the Celts believed the head to contain the soul of a person - she collects the heads/souls and takes them to Tír na nÓg - the Otherworld).
And in thinking about these images, I couldn’t help but to stop and think for a bit. Could it be that in our desire to learn who these gods were, and what our ancestors believed, we have frozen the images of the gods that we hold in our minds?
Now before I move any further on this topic, I want to get something clear. This is merely food for thought. If it does not resonate with your faith, spirituality, or tradition, then that is perfectly fine! But it is something that has a certain level of importance in my personal faith and tradition, as I feel that paganism - generally speaking - is based around change and growth. Why should our gods be any different in that regard?
Where was I? Oh, yes! Could it be that our notions of what the gods were like may be outdated?
Part of why I was thinking of this is because of how far humanity in general has come, both in standards of living and in technology. Prior to the arrival of Rome and the Church (and even during and a while after), Celtic society was heavily dependent upon whether or not cattle could survive through the winter. Cattle was essentially one of the most important resources a family could own (along with land, which could be farmed and grazed). When battles were fought, it was often in an attempt to gain both land and livestock. Some of the major rites performed throughout the year were dedicated specifically to cleansing and protecting one’s herd (a huge part of Beltane, for instance, was ensuring that a herd be passed between two large bonfires - the flames, smoke, and ash cleansing disease and bad luck from the cows in the process). The Norse weren’t too different, relying upon the health of crops and livestock throughout most of society, and the acquisition of riches from raids so as to promote honor and wealth for one’s leaders and gods.
The Morrigan was (and is) a goddess whose domains - generally speaking, for as I’ve mentioned before, she’s a triple goddess - include magic, honor, warfare, the cycle of life to death to rebirth, and courage. Odin was (and is) a god whose domains included knowledge, wisdom, honor, and prophecy (while he was definitely a warrior, he was a warrior in the pursuit of knowledge and wisdom… Thor and Tyr were easily more warlike than Odin… but since combat and battle could be waged for varying reasons, it makes sense that multiple gods had a role to play in a warrior’s life). How can these two gods be seen in the modern world, but still hold their original roles?
I’m not going to go citing American Gods here - in either the book or television formats. Instead, let’s take a look at what these gods represent in a modern context.
First: Conflict. Both the Morrigan and Odin are called upon in moments of conflict. Both are asked for blessings prior to battle, and both are asked for the wisdom that can ensure survival. In some circumstances, both are also asked for prophetic inspiration so as to see possible outcomes. It pains me to say that war is still a very real part of life today, and therefore the gods continue to maintain their warrior aspects. But for those of us who either aren’t or can’t be soldiers, what role do these gods play?
I see both gods being less about strictly war and more about conflict in a general sense. For instance, it could be something as simple as a game (remember, in my article about technopaganism I addressed the fact that one could dedicate their game or even their in-game avatar to a deity so as to try to win in their honor) or something as complex and stressful as a court case. I mean, think about it! I can easily see Odin tearing the defendant apart in the court of law without having to lift a finger - knowledge is power, after all!
The post I shared a little while ago regarding the souls entering Valhalla is another wonderful example of this. No struggle, no matter how visible or invisible, is something to take lightly. Addiction, abuse, depression, anxiety, illness… even just trying to make it day by day in a society rife with corruption… all of this can be seen as a battle. Sometimes the battle is waged against one’s body (addiction, illness); other times, it is waged against one’s own mind (depression, anxiety); and still other times, it is waged against outside forces (abuse, society). Would the Morrigan or Odin ignore someone who is fighting every day of their life in favor of someone who takes up a gun or sword?
Honestly, I don’t think so.
But if I were to give a more extreme example, let’s take a look at modern religious practice in comparison to the corresponding practices in their original time-frames. Both the Celts and the Norse practiced ritual human sacrifice.
But that doesn’t make sense! You can’t compare that aspect of religion to the past!
Actually… I can. See, while my comparison is not one of derision, it is one of observation. The difference here is that I’m not trying to describe these ancient cultures in a bad light. At the time, it was not uncommon for human lives to be offered to the gods for the sake of blessings or appeasement. Quite often, these individuals were volunteers. If not, then it wasn’t uncommon for these sacrifices to be criminals or prisoners of war.
Today, we view ritual human sacrifice as monstrous and unnecessary so long as our intentions are made clear, and our less violent offerings made with love.
So… are the gods starved because of the lack of human sacrifice like Supernatural makes them out to be? Or have they, like us (or have we, like them…) moved on to see things differently?
Personally, I don’t think the gods are stagnant in their ways of antiquity. I do, however, see Odin welcoming the souls of those who have lost their fight to cancer into the halls of Valhalla. I do see the Valkyrie guiding the souls of our soldiers and law enforcement to the afterlife. I see the Morrigan sending her crows and ravens to remind me that each day is worth the effort and struggle, even when depression tells me it isn’t worth it and anxiety tells me to flee or shut down.
While the two gods I’ve focused on are fairly similar in that they were seen as deities of knowledge, wisdom, and war, this does not apply solely to warrior deities. Perhaps Aphrodite’s domain over beauty now encompasses the beauty of heart and soul, in addition to physical beauty (in all of its forms). Or, perhaps Bast continues to be a protector goddess of magic and motherhood, making her presence known through perfumes and acts of compassion.
Ultimately, what it comes down to is this: the gods speak to all of us in different, unique ways. If they appear to you in their “archaic” forms, then that is all well and good. But if an aspect of a deity resonates with you and clearly has that deity’s name on it without necessarily being recognized by the older stories, don’t cast it away immediately. Think on it and meditate on it. It could be that the deity has changed and grown over the centuries in ways we don’t necessarily understand. Follow your heart and your intuition. Faith is not something that is taught, but is something that is felt.
All of this is food for thought, as I mentioned before!
I want to make this very clear, because there are people out there who are trying really hard to dictate the beliefs of others.
You do not have to be of Irish decent or blood, to worship Celtic (Gaelic) deities. Ours is not a closed or exclusive pantheon, - you do not need to find a teacher or someone to induct you into our faith. Anyone who tells you otherwise is a piece of shit who doesn’t know what they’re talking about and they’re alienating you for no good reason.
You’re welcome here; the deities will welcome you as their children do.
What's the difference between the Tuatha de Danann and the Sidhe?
Sídhe (pronounced ‘she’) literallly means ‘mounds’ in Irish, but is used as an abbreviated form of the Irish literary term daoine sídhe which refers to the people of the mounds. Another, less literary, term is the aos sí or aos sídhemeaning the same. These are general terms for what we think of as essentially faeries or elves in Irish and Scottish folklore and mythology. I believe the use of sídheto refer to the daoine or aos sídhe was first used by W.B. Yeats. The aos sídhe are often thought of as being the ancient pagan ancestors and souls of the dead, or variously as being the old pagan gods themselves who diminished in size and power as time left them abandoned. Others just see them as a completely separate species. Then there are various types that are named, such as the bean sídheor woman of the sídhe which refers to the female spirit who screams and wails to foretell a death (particularly in the family), or the bean nighe or washerwoman who cleans the bloody clothes and armor of the dead before they die. The leanan sídheor fairy lover is the beautiful sídhe who seduces and sometimes marries men, while the siabhra may have been a lesser spirit prone to evil and mischief. There are also cat síth (fairy cat) and cu síth (fairy dog) and the sluagh sídhe or the Fairy Host, which is equatable with the Wild Hunt or Furious Hoarde.
The Tuatha dé Danann is literally translated as the Tribe of (goddess) Danu. They are interpreted as the ancient supernatural and magically-gifted race that inhabited Ireland after defeating the Fir Bolg who lived there before. They inhabited Ireland until they were defeated by the invading Milesians.
Some people argue that these were the ancient Celtic deities, but this is a modern concept that we like to agree with, rather than one that is actually substantiated by history. We don’t have any proof that Prehistoric Ireland worshiped any humanoid deities. In fact, we have no evidence of humanoid archaeological finds from Irish pre-history that weren’t imported to the Island. All ancient Irish art, even religious, seems to have been composed solely of geometrical and abstract designs. Certainly the Gaulish Celts and almost as certainly the British Celts worshiped anthropomorphic deities, which possessed relatively the same names as the Irish Tuatha dé Danann, but we know that the Celtic religion differed greatly from place to place, even though the Druids themselves had a central school and power it does not mean that there were not sects of Celtic religion. It seems almost more likely that the Irish Celts worshiped natural features such as rivers, glens, hills and mountains, possibly some life force or sense of spirit, but understood the Tuatha dé Danann as they were recorded: solely a tribe of magical ancestors, gifted in particular areas such as healing, battle, or magic. The only sources that recorded them as gods in any way were centuries after, and heavily influenced by the Roman-pagan and then Christian religious mindsets The Tuatha dé Danann were kings, queens, and heroes. Kings, queens, and heroes are not often worshiped religiously.
From the poem Lebor Gabála Érenn:
It is God who suffered them, though He restrained them
they landed with horror, with lofty deed, in their cloud of mighty combat of spectres, upon a mountain of Conmaicne of Connacht.
Without distinction to descerning Ireland, Without ships, a ruthless course the truth was not known beneath the sky of stars, whether they were of heaven or of earth.
How are they different from the daoine or aos sídhe? As the majority of my responses go, it depends who you ask! Some people believe(d) that the aos sídhe were later forms of the Tuatha dé Danann, others believe(d) that they are what is left of that tribe who retreated into the Otherworld or underground into the mounds after their defeat. While the Tuatha dé Danann are referred to more mythologically and specifically, the sídheor aos sídhe are referred to more folkloricistically and generally. Until the mid-20th century, and even still in some parts of Britain and Ireland today, it is not totally uncommon to leave offerings or gifts for the sídhe (good people, fairy folk, the folk), while worship of the Tuatha dé Danann is stranger and more pagan.
A few months ago, I posted a list of all of the Celtic Gods and Goddesses. I have since been continuing my research, and have decided to do more in depth lists for the different Celtic groups. For those of you interested in Gallic deities!
This list does not make me the authority! There might be some information that is wrong, or biased due to my own, or my sources bias!
If you feel as though I have forgotten, or mis-represented something, please, feel free to let me know!
As a note, this information is subject to change.
Abellio - God of tree. Presumably, Apple Trees.
Abnoba - Goddess of the forest and river. She’s popular in the Black Forest in Germany
Aericura (Aeraecura, Herecura, Heracura, Herequra, Aeraecura) - Goddess of the Underworld, but also known as a battle guardian. Some believe she was originally an earth (mother) goddess associated with Silvanus.
Alisanos (Alisaunus) - Local god worshipped in Côte-d'Or (east-central France).
Ancamma - Goddess of water. Inscriptions can be found in Trier, in South Western Germany.
Andarta - Goddess of fertility, Patroness of the Vocontii tribe. Little is known about her, leaving only the ability to look at the etymology of her name. She Who Is Bear Like. This causes many to speculate whether she was a Goddess of War, the Hunt, Forests, etc.
Arduinna - Local Goddess, Goddess of Forest (Ardennes) and hunting. She was often depicted riding the back of a wild boar. She was popular in the Ardennes region.
Artaius or Artio - Bear God. The gender of this deity is vague. However, some believe King Arthur was descended from the bear God Artaius. The female depiction of this deity was Artio or Dea Artio.
Aveta - Mother Goddess. Patron Goddess of Midwifery and birth.
Belenus - Meaning “Bright One”, he is the God revered commonly as the one responsible for the fire festival of Beltane. Associated with the Irish Bilé, he was said to be the consort of Danu. Takes on Belenus are conflicted. In some texts, he is referenced as the God of Healing; however, as equated to Bilé he appears as a psychopomp, and the God of Darkness.
Borvo (Bormo, Bormanus) - God of Hot and Mineral Springs
Brigindo (Brigantia, Brigit, Brighid) - Triple Goddess, heavily revered throughout the Celtic lands. She was the Goddess of arts, crafts, fertility, and possibly of war. Her name means “Exalted One” or “High One”. Imbolc was a celebration thrown in her honor.
Camulos (Camulus) - God of War and Sky, whose symbol was a wild boar. He was said to wield an invincible sword, and in some depictions (chiefly, coins found in Camulodunum) he is depicted with horns.
Cathubodua - A Continental Goddes of War equated to Badb Catha (Battle Crow). See Morrigan.
Cernunnos - The Horned God - A God of nature, and presumably a God of fertility, animals, grains, fruits and agriculture. He was often referred to as the “Lord of the Wild Things.” Early Christians equated Cernunnos to the Devil, or the anti-Christ. In fact, some Christians still do.
Epona (Eponabus, Bubona) - Fertility Goddess, Protector of Horses, Donkeys and Mules. She is equated to the Welsh horse-Goddess Rhiannon and the Irish Goddess, Macha. Many also believe that the name Eponabus is indicative of her being a triple Goddess. She was adopted by the Romans and turned into the patron Goddess of cavalrymen.
Esus (Aisunertos, Esunertos, Aisus, Aesus, Hesus) - God associated with Blood Sacrifices and hanging in the Lugarian and Treveri Tribes. Typically, with two other Gods (Taranis, Teutates). His name can be equated to “Lord” or “Master.” He was the husband to Rosmerta, a fertility Goddess. He was often depicted with three birds (cranes) and a bull.
Grannus - God of healing and the spring. He was often depicted with Sirona, who was a Goddess of Healing and Springs.
Lenus - God of Healing, worshiped by the Treveri Tribe.
Lugus - God of light or, of the sun. He was rather popular with the Celts; so popular, in fact, that several cities were named after him. It’s because of Lugus that many people confuse Lugh, an Irish God, as a God of the Sun. However, some debate that Lugus is a triune God encompassing Esus, Toutatis and Taranis, who were often equated to blood sacrifices, leading to the premise and practice of the infamous three-fold death.
Matres - Triad of mother Goddesses, meant to protect the home against famine and diseases, as well as to represent fertility.
Nantosuelta - Goddess of nature, valley and streams. Her symbol was that of a Raven, implying that she was connected to death and the underworld. She was also the consort to Sucellus; the God of Fertility and Prosperity.
Nehalennia - Goddess of seafarers, and was the tribal goddess of the Morini. She was often depicted holding either an oar or a rope in her hands. Sometimes, she’d even be carrying a cornucopia, which would indicate that she had some ties with fertility.
Nemausius - Local God of a sacred spring in Nimes, Southern France.
Ogmios - Revered as the God of eloquence, due to his depictions of being followed by a crowd, with their ears attached to his mouth by a golden chain, he has been equated to Ogma, the Irish God of eloquence and poetry (and the son of Danu and Dagda). He has also been revered as a God of Strength (so much so as to be equated to Roman Hercules). He can also be seen depicted wearing a Lion’s hide as a cloak, carrying a club and a bow.
Rigisamus (Rigonmetis) - A little known Celtic God of War.
Ritona - Local Goddess of the Treveri Tribe, equated to the Goddess of rivers and fords.
Rosmerta - A fertility Goddess, depicted as carrying a basket of fruit, which implies a Goddess of abundance, as well. She can often be seen carrying a two-headed ax. She was the wife of Esus.
Rudiobus - Local God, presumably, a God of Horses.
Sequana (Dea Sequana) - Local River Goddess. She occupied territory between the Saône, Rhône and Rhine rivers. It’s also said that she is the Goddess of Healing, and can be found depicted wearing diadem, standing on a boat with her arms spread out.
Sirona - Goddess of healing springs, whom was often depicted with Grannus, a God of Healing Springs. She was a very popular Goddess in the west of Brittany to the east of Hungary. Sirona was depicted as a seated goddess, wearing a diadem on her head, a dog resting on her lap, a snake entwined around her right arm, while she was holding three eggs. In ancient civilizations, the snake was often a depiction of healing, while the eggs were often synonymous with fertility. In other depictions, she can be found holding grains and fruit.
Smertrios (Smertios, Smertrius) - This is not the name of a God, but more like a title gifted to Gods of War. However, there are depictions that would lead to the belief that Smertrios was deified. Chiefly, a specific image with the water Goddess Ancamma where he is depicted as a bearded god holding a rearing snake in one hand, while the other hand held either a club or a firebrand. Möhn, near Trier, there was a large sacred spring, enclosed by a temple which led to the belief that he could be a God of healing springs and god of plenty.
Sucellus - Possibly the god of feast and providence, woodland and agriculture. He was consort to Nantosuelta, a Goddess of nature and water. He was often depicted carrying a long-handed hammer and a cauldron, suggesting that those who invoked his name, either ask him for protection or provision. This sort of associated him with the Irish god Dagda, due to the Dagda having a magical Cauldron, and his weapon; a huge club on wheels. Sucellus was also seen accompanied by a raven and a three-headed dog. These link him to the funerary practice.
Taranis - His name means “Thunderer”, which equates him to the God of Thunder. His symbol was that of the spoke wheel. He is also depicted often with Esus and Teutates, tying him with the theory of Lugus, and the three-fold death. His victims were “placed in a wicker image before it was burned.”
Tarvus Trigaranus - A bull God. Sometimes, he is depicted with three horns. Other times, he can be found depicted with three cranes perched on his back.
Teutates - “God of the People,” is his name’s literal translation. He is also known as a God of war, wealth and fertility He was often equated under the theory of Lugus, seen with Esus and Taranis. His sacrifices were often drowned in a sacrificial lake.
Vosegus - A local God, who was the personification of Vosges (a mountain/forest region in Eastern France). He was often depicted carrying a pig under his arm.
Óengus is a God of Love, Youth and Poetic Inspiration. He is the son of TheDagda and Boann, and was said to live at Brú na Bóinne.
Óengus’ father, TheDagda, had an affair with Boann, the river Goddess who was the wife of Nechtan. To disguise Boann’s pregnancy, TheDagda stilled the Sun for 9 months so that Óengus was conceived, gestated and born in one day.
Midir became Óengus’ foster father.
Parents: The Dagda & Boann (Midir acted as a foster father).
Siblings: Oghma an Cermait.
Children: Diarmuid Ua Duibhne (foster son).
When he came of age, Óengus dispossessed TheDagda of his home, Brú na Bóinne (an area of the Boyne River Valley that contains the passage tombs Newgrange, Knowth, and Dowth). He arrived at his father’s home after TheDagda had shared out his land amongst his children, and none was left for Óengus so he asked whether he could instead dwell in Brú na Bóinne for “a day and a night”, - to this, TheDagda agreed.
Now, bear in mind that the Irish language has no indefinite article, so “a day and a night” is equal to “day and night”, which covers all time, therefore enabling Óengus to take permanent possession of Brú na Bóinne.
Tales of Óengus:
Óengus also killed LughLámhfada’s (yes, Lugh as in Lughnasadh) poet for lying about his brother, Oghma an Cermait. The poet claimed that Oghma was embroiled in an affair with one of Lugh’s wives.
In the “Tale of Two Pails”, a sidhe woman, foster daughter of Óengus, became lost and wound up in the company of St. Patrick where she was then converted to Christianity. Unable to win her back, Óengus left and eventually, consumed by grief, she died.
Óengus fell in love with a girl who appeared in his dreams. His mother, Boann, Goddess of the river Boyne and a cow Goddess who’s milk formed the Milky Way (known as Bealach na Bó Finne, - the White Cow’s Way - in Irish), searched the whole of Ireland for a year. TheDadga did the same. It was the King, Bodb Dearg who finally found the girl after a further year of searching.
Óengus travelled to the lake of the Dragon’s Mouth and there he found 150 girls chained in pairs. Among them was his girl, Caer Ibormeith.
Caer and the others would take on the form of swans for 1 whole year, every second Samhain. Óengus was told that if he could identify Caer in swan form, he could have her hand in marriage. Instead, he turned himself into a swan and the pair flew away, singing a beautiful song that would put all who listened to sleep for 3 days and 3 nights.
He owned a sword named Moralltach, the GreatFury, given to him by Manannan mac Lir. This, he gave to his foster son, Diarmuid Ua Duibhne, along with another sword named Beagalltach, the LittleFury. He also gave him two spears of great power: Gáe Buide and GáeDerg.
When the young man died, Óengus took his body back to Brú na Bóinne where he breathed life into it whenever he wished to speak to Diarmuid.
In other legends, Óengus was able to repair broken bodies and return life to them.
I finally got the time and space to dedicate a large, permanent shrine to Cernunnos. For a year now it’s been tucked in a small shelf in my witchcraft cabinet, but now he has a proper place in the house!
I found this incredible statue in my regular witchy supply store, and even if it has a plate that says “Herne” on the front that the incense bowl is hiding, everything else about it just screamed my patron. As @sacred-elk will tell you, I teared up when I saw it. The rest of the shrine is compiled of pieces that I’ve had dedicated to him for years. The fox fur on the wall and accompanying fox and coyote heads felt like a suitable addition, too.
Cailleach Bhéarach (also known as Beira, Queen of Winter in Scottish Mythology) is the personification of winter and mother of all the gods and goddesses in Celtic Mythology. She built the mountains of Scotland using a magic hammer, and Loch Ness was created when Beira transformed her negligent maid Nessa into a river which broke loose and made the loch. Ben Nevis was her “mountain throne”. The longest night of the year marked the end of her reign as Queen of Winter, at which time she visited the Well of Youth and, after drinking its magic water, grew younger day by day.
About five years ago, I really wanted to get to know and have a working relationship with Brighid. I did a lot of work and spent a lot of time trying to reach out, but she never responded. She never showed interest. My feelings were kind of hurt, but after a few years, I was able to work with the Morrigan and Manannan mac Lir. Just in the past month, I have felt like Brighid is reaching out to me. I’ve done a lot of learning and growing up, and it makes sense that this is the time in my life where working with/for Brighid makes way more sense.
If you don’t feel like the deity/deities you want to reach are interested or don’t answer, try not to let your feelings be hurt. Sometimes it isn’t a good fit. Sometimes it isn’t the right time. Maybe it will never be the right time. Just keep learning and growing.