celtic roots

Earth Witches Reblog! 🌱

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. 🌱

An exhaustive list of books for the advanced witch.

Occultism, Witchcraft, and Cultural Fashions: Essays in Comparative Religions by Mircea Eliade

Evolutionary Witchcraft by T. Thorn Coyle

Advanced Witchcraft: Go Deeper, Reach Further, Fly Higher by Edain McCoy

Witches, Midwives, and Nurses: A History of Women Healers by Barbara Ehrenreich and Deirdre English

The Veil’s Edge: Exploring the Boundaries of Magic by Willow Polson

Deepening Witchcraft: Advancing Skills & Knowledge by Grey Cat

Kissing the Limitless by Thorn Coyle

The Sea Priestess by Dion Fortune

The Training & Work of an Initiate by Dion Fortune

The Second Circle: Tools for the Advancing Pagan by Venecia Rauls

The Otherside of Virtue by Brendan Myers

Psychic Self-Defense by Dion Fortune

Curse Tablets and Binding Spells from the Ancient World by John G. Gager

Wicca 333: Advanced Topics in Wiccan Belief by Kaatryn MacMorgan

The Elements of Ritual: Air, Fire, Water & Earth in the Wiccan Circle by Deborah Lipp

777 And Other Qabalistic Writings of Aleister Crowley: Including Gematria & Sepher Sephiroth by Aleister Crowley

Treading the Mill: Practical Craft Working in Modern Traditional Witchcraft by Nigel G. Pearson

Mastering Witchcraft by Paul Huson

The Call of the Horned Piper by Nigel Aldcroft Jackson

Masks of Misrule: The Horned God & His Cult in Europe by Nigel Jackson

The Pillars of Tubal Cain by Nigel Jackson

The Roebuck in the Thicket: An Anthology of the Robert Cochrane Witchcraft Tradition by Evan John Jones

The Robert Cochrane Letters: An Insight into Modern Traditional Witchcraft by Robert Cochrane

Secrets of East Anglian Magic by Nigel Pennick

Jambalaya: The Natural Woman’s Book of Personal Charms and Practical Rituals by Luisah Teish

The Element Encyclopedia of 5000 Spells: The Ultimate Reference Book for the Magical Arts by Judika Illes

HEKATE: Keys to the Crossroads – A collection of personal essays, invocations, rituals, recipes and artwork from modern Witches, Priestesses and Priests by Sorita D’Este

The Satanic Witch by Anton Szandor LAVey

Advanced Wicca: Exploring Deeper Levels of Spiritual Skills and Masterful Magick by Patricia Telesco

The Meaning of Witchcraft by Gerald Brosseau Gardner

The Study of Witchcraft: A Guidebook to Advanced Wicca by Deborah Lipp

Progressive Witchcraft by Janet Farrar and Gavin Bone
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The Crossroads in Folklore and Myth by Martin Puhvel

When the Drummers Were Women: A Spiritual History of Rhythm by Layne Redmond

The Night Battles: Witchcraft & Agrarian Cults in the Sixteenth & Seventeenth Centuries by Anne Tedeschi

A Razor for a Goat: Problems in the History of Witchcraft and Diabolism by Elliot Rose

Ecstasies: Deciphering the Witches’ Sabbath by Carlo Ginzburg

Popular Religion in Late Saxon England: Elf Charms in Context by Karen Louise Jolly

The Return of the Dead: Ghosts, Ancestors, and the Transparent Veil of the Pagan Mind by Claude Lecouteux

Contemporary Paganism: Listening People, Speaking Earth by Graham Harvey

Athenian Popular Religion by Jon D. Mikalson

Greek Folk Religion by Martin P. Nilsson

Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth by Walter Burkert

The Greek Way of Death by Robert Garland

The Odyssey by Homer

The Iliad by Homer

Theogony, Works and Days by Hesiod

The Histories, Revised by Herodotus

Popular Magic: Cunning-folk in English History by Owen Davies

Myths and Symbols in Pagan Europe: Early Scandinavian and Celtic Religions by Hilda Roderick Ellis Davidson

The Well and the Tree: World and Time in Early Germanic Culture by Paul C. Bauschatz

Carmina Gadelica by Alexander Carmichael

Greek and Roman Necromancy by Daniel Ogden

Rotting Goddess: The Origins of the Witch in Classical Antiquity by Jacob Rabinowitz

The Silver Bough by F. Marian MacNeil

The Golden Bough: A Study in Magic and Religion by James Frazer

The White Goddess by Robert Graves

Myth and Sexuality by Jamake Highwater

The Homeric Hymns by Homer

The Wisdom of the Outlaw by Joseph Falaky Nagy

Harvest Home by Thomas Tryon

Trioedd Ynys Prydein: The Triads of the Island of Britain by Rachel Bromwich

Lady With A Mead Cup by Michael Enright

Women’s Religions in the Greco-Roman World: A Sourcebook by Ross Shepard Kraemer

Auraicept na n-Éces: The Scholars Primer by George Calder, ed.

A Guide to Early Irish Law by Fergus Kelly

The Tain by tr. by Thomas Kinsella

The Banshee: The Irish Death Messenger by Patricia Lysaght

Sex and Marriage in Ancient Ireland by Patrick C. Power

The Fairy-Faith in Celtic Countries by W. Y. Evans Wentz

The Secret Commonwealth and the Fairy Belief Complex by Brian Walsh

Beyond Celts, Germans, and Scythians by Peter S. Wells

Tales of the Elders of Ireland by Ann Dooley and Harry Roe, trans.

The Celtic Heroic Age by John T. Koch and John Carey, eds.

The Poetic Edda

The Prose Edda

Society and Politics in Snorri Sturluson’s Heimskringla by Sverre Bagge

Feud in the Icelandic Saga by Jesse L. Byock

The Secret Commonwealth of Elves, Fauns and Fairies by Andrew Lang

The Way of Wyrd by Brian Bates

The Real Middle-Earth: Magic and Mystery in the Dark Ages by Brian Bates

Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus by Alain Danielou

Pagan Dream Of Rennaissance by Joscelyn Godwin
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Spiritual Mentoring: A Pagan Guide by Judy Harrow

Loneliness & Revelation by Brendan Myers

The Pagan Book of Living and Dying: Practical Rituals, Prayers, Blessings, and Meditations on Crossing Over by Starhawk

A World Full of Gods: An Inquiry into Polytheism by John Michael Greer

Exploring the Pagan Path: Wisdom from the Elders by Kristin Madden, Starhawk, Raven Grimassi, and Dorothy Morrison

Between the Worlds edited by Sian Reid
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The Gaelic Otherworld by John Gregorson Campbell, ed. by Ronald Black

The Visions of Isobel Gowdie: Magic, Shamanism and Witchcraft in Seventeenth-century Scotland by Emma Wilby

Dreamtime: Concerning the Boundary Between Wilderness and Civilization by Hans Peter Duerr

The Underworld Initiation: A journey towards psychic transformation by R. J. Stewart

Power Within the Land: The Roots of Celtic and Underworld Traditions Awakening the Sleepers and Regenerating the Earth by R. J. Stewart

The Tree of Enchantment: Ancient Wisdom and Magic Practices of the Faery Tradition by Orion Foxwood

The Woman in the Shaman’s Body: Reclaiming the Feminine in Religion and Medicine by Barbara Tedlock

Shamanism: Archaic Techniques of Ecstasy by Mircea Eliade

Walkers Between the Worlds: The Western Mysteries from Shaman to Magus by Caitlin Matthews

Plant Spirit Wisdom: Shamans and Sin eaters, Celtic Techniques for Healing the Soul by Ross Heaven

The Wiccan Mystic by Ben Gruagach

To Fly by Night edited by Veronica Cummer

Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism by Jenny Blain

Cunning-Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic by Emma Wilby

Sacred Mask Sacred Dance by Evan John Jones
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Circles, Groves and Sanctuaries by Dan and Pauline Campanelli

Hoodoo Herb and Root Magic: A Materia Magica of African-American Conjure by Catherine Yronwode

Sticks, Stones, Roots & Bones: Hoodoo, Mojo & Conjuring with Herbs by Stephanie Rose Bird

Mastering Herbalism: A Practical Guide by Paul Huson

Encyclopedia of Natural Magic by John Michael Greer

The Tree of Meaning: Language, Mind and Ecology by Robert Bringhurst

Leechcraft: Early English Charms, Plantlore and Healingby Stephen Pollington

Learning Their Language: Intuitive Communication with Animals and Nature by Marta Williams

The Meaning of Herbs: Myth, Language & Lore by G. & Field, A. Scoble

The Lost Language of Plants: The Ecological Importance of Plant Medicines to Life on Earth by Stephen Buhner

The Essential Guide to Herbal Safety by Simon Mills, Kerry Bone
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By Standing Stone and Elder Tree: Ritual and the Unconscious by William G. Gray also known as Rollright Stone and Elder Tree

Magical Ritual Methods by William G. Gray

The Sacred and the Profane: The Nature of Religion by Mircea Eliade

Hekate Liminal Rites: A Study of the rituals, magic and symbols of the torch-bearing Triple Goddess of the Crossroads by David Rankine

Circles of Power: Ritual Magic in the Western Tradition by John Michael Greer

On Ancient Celts, Druids, & Vedic Roots

I’m writing this in response to this post, which the OP acknowledges is what they have learned and does ask for corrections if others have better sources; so this is a fleshing-out that I hope will be useful.

I think the main thing that’s getting in the way here is Peter Berresford Ellis’ work. He has some great stuff, but he’s very prone to poor citations and not clearly marking when something is his own guess or not, which can perpetuate things as truth that he possibly never meant to be promoted as such. I feel like he thinks he’s writing in to a vacuum sometimes. I haven’t read his Druids myself, but I’ve read his Celtic myths & legends compilation in which he includes a creation myth which he’s written himself — a lot of people think this is a legitimate historical record of a creation myth because it’s not super clear (I did myself when I was younger). From others who have read Druids, I understand that it suffers from similar problems.

I cannot go point-by-point with the original post to clarify and redirect; it would be impossible in the space of an afternoon. One could write an individual book breaking down each of Ellis’ points. As such, I’m going to go over what I see as the most immediate issues, and hopefully this will encourage any of you to go and explore further.

Throughout this post, I am going to cite Nerys Patterson’s Cattle Lords & Clansmen: The Social Structure of Early Ireland for my examples.


The Unusefulness of “Ancient Celts" As a Term

First, and most importantly: conceiving of a group of “Ancient Celts” is rarely useful. A lot of the usage in scholarly works today comes from Caesar’s writing which is one of our main primary sources, but when Caesar is referring to Celts, he is generally referring to the Gauls. Gaelic and Brythonic languages share Celtic roots as well, but what happens is that when you think of Gaels and Brythons as “Celtic,” you then start to apply to them information about “the Celts” that really only applies to Caesar’s observations of Gaul. Brythonic cultures certainly had some interchange with Celtiberians and possibly Gauls, but Gaelic ones almost certainly did not, and the Romans never got to Ireland.

This renders statements by Ellis like this one totally unuseful:

“Tree worship exists both in Celtic tradition and in “the agricultural tribes of India,” as “every village was positioned near a sacred grove” (Ellis 40)”

The Celts covered such an impossibly vast area, there is no way that we can possibly verify a statement such as this. Further, “villages” is not necessarily a useful term, particularly in regards to Irish history and the structure of the tuath. Early Irish structure was far more complex than to be able to just generally make statements about “villages,” and I would suspect that’s true of all the cultures that come under this Celtic umbrella. Patterson’s work covers this in great depth.

All of this stated, we see that most of the points under the original post’s section “Ancient Celts Were Pretty Advanced” are not at all applicable or useful; it’s impossible to make any blanket statements about Celtic philosophy, or the rights of Celtic women or the roles of druids (see my section on castes below). A lot of the points aren’t technically untrue, but when you look at the history you see that modern discourse has childishly simplified a lot of facts about societal interactions, in such a way that tends to promote the bizarre sort of Advanced Feminist Celtic Mythological Personage Thing.


Breaking Down Blanket Statements

I’m going to gloss through one example of this to give you an idea of what I mean by this. Let’s take “Officials were elected and property was more or less shared.” Again, one could do this with any of the statements, such as “Celtic women could do [xyz]” or “the ancient Celts seemed to have the best healthcare system.“

I’m going to break this statement down from an Irish perspective. See all of the nuances and differences I’m describing here. You can imagine that you would be able to find this amount of nuance and difference for every country and culture under the Celtic umbrella, for every single one of these general points. It should be pretty obvious how unuseful these blanket statements are (and why it’s impossible for me to break down all of these fully in the space of this afternoon).

All of this is cited from Patterson’s work. Page citations are in parentheses.

  • Kinship was the focal point of societal organization, and it influenced economically productive social relationships (such as guilds), economic actions that individuals could or could not take, and who was liable for which defaults and debts. Kinship obligations may have been the origin for the way various levels of society interacted with each other. (11)
  • Irish law tracts appear to have largely been written by subject matter experts rather than law-focused academics, which is what provides a lot of granular detail within these relations (for example, we have a tract with lengthy descriptions of legally acceptable forms of fencing for different kinds of agriculture). (15-17)
  • Irish farming was migratory, and necessitated people moving between different types of lands and pastures and ecological “chunks,” if you will — communities were identified in terms of descent, rather than territorial boundaries, because the land was only important in terms of what physical resources it could provide. The job of a tuath’s king was to ensure peaceful interactions between its people, regulating such things as how many animals each farmer could have on a given piece of land. Ensuring that land was shared and used properly, and that those who used the land worked in sync, meant that people weren’t ruining each other’s crops or effectively limiting resources for one another’s livestock. (84-108)
  • Certainly, inheritance of ruling positions wasn’t, say, determined by descent by a monarchy, but it wasn’t exactly elected, either; kinship relations may have roughly determined individual’s roles within society (8-12). As such, when a king passed on, there wasn’t a de facto “heir apparent,” but it wasn’t an election so much as a scuffle.


Castes & Vedic Roots

In early Irish society, we do not have a clearly defined “caste” system, and as such, druids couldn’t be clearly labeled a “caste” of their own. Again, social strata and relationships were faceted and would vary depending on the situation at hand. One law tract, for example, made distinctions between nemed, privileged, and non-nemed, and between sóer (free) and dóer (bond). There were both kinds of both; that is, you could be privileged and be bonded to someone, or you could be free but unprivileged (Patterson 40). The status of Irish druids varies by law tract. In Uraicecht Becc, we’re shown that druids in Munster were fairly prestigious, and were grouped with wrights, blacksmiths, braziers, whitesmiths, leeches, and lawyers, who would all have had a status similar to that of a lesser lord. In other tracts, the druid isn’t much more than a commoner (Patterson 41).

Vedic roots for Celtic society and religion are overblown; the above information on castes is one example.  The influence of this Indo-European “lens” in scholarship has a lot to do with budding nationalist feelings in Ireland and other parts of Europe that wanted to distinguish themselves firmly as un-British, and has scholars to overlook a lot of discrepancies with actual Vedic and Indo-European culture (Patterson 18-20). Again, this could be a full essay in itself; what you should be taking away from this is that Vedic roots for religion is unfounded, and has led to the appropriation of Vedic traditions of reconstructionists to fill in gaps. Though many Celtic societies had druids and other parallels that we are aware of (such as the lack of a creation myth), “Celtic spirituality” cannot be generalized. All of these cultures’ religions were distinctive from one another and largely tailored to their locale, rhythms, and needs.

celestialscorpio  asked:

If the signs had to learn a new language which would they choose and why (assuming their first is English)?

Aries-  Arabic, for the challenge and from their connection with politics and adventure. 

Taurus- Gaelic, it would be an interesting language to learn yet safe since in Ireland and Scotland most, if not all people would still speak English. With Celtic roots you could say it is an earthy and beautiful language too. 

Gemini- Japanese, this communicative and intellectual sign could take on one of the hardest languages to learn. 

Cancer- Spanish, they would seek it out due to their practical trait. 

Leo-  Portuguese, it would be a fun and daring language to learn.  

Virgo- Latin, the roots to everything, perfect for their intellectual mind. 

Libra- French, the language of love would of course appeal to them. 

Scorpio- Russian or German, this intense and strong sign would be interested in intense and strong places and languages. 

Sagittarius- Hindi or Bengali, these languages would entice Sagittarius’s curiosity. 

Capricorn- Chinese, due to their practicality and entrepreneurial spirit. 

Aquarius- Rarer languages like Native American or Polynesian languages, this sign is all about being “different” after all. 

Pisces- Korean, the media and culture of South Korea and its influence might interest Pisces. 

The Triquetra

The triquetra also called the trinity knot, or Celtic triangle is a symbol that originated in the celtic culture over many years ago. The triquetra looks like a continuous knot, made up of three interlocked vesica pisces, that may sometimes have a circle that will interject it’s three interlocked loops. It has been used to represent the trinity from not only the pagan celtic roots it was brought up in, but also the other traditions that discovered it afterwards. These trinities were three commodities that did not oppose each other, but were much more supports, that would keep each other in balance. Much like a three-legged table counts on all of its legs to stand. The circle that is sometimes interjecting the triquetra is there to represent unity, protection, and connection for the trinities that the knots represent, and the Eternal infinite power, and wisdom they can bestow.

The triquetra has meant so many things to so many different people throughout many different places in history, and has become a symbol that has taken on many different forms of energy over its long-standing career as a symbol. These energies are the beautiful imprints of people throughout history, and these can still be felt, and seen through the symbol today through the meanings, and energies of the symbol. The triquetra can be used to represent the goddess, and her representations of the triple goddess which are Maiden, Mother, and Crone. It was also used in Norse culture to represent odin, and was greatly connected to the Valknut, and Horn Triskelion. It has also been used to represent the threefold law in Wicca, and has even been used in Christianity to represent the Holy Trinity of Father, Son, and Holy Spirit. The triquetra also applied in Greek culture to represent the three fates of Greek mythology. This symbol can be used to represent any type of Trinity, or construct that works in the energies of 3. This symbol has been used in countless traditions, and cultures wherever a trinity has taken shape, but for whatever it represents, it is a powerful symbol nonetheless, that we all can learn from no matter what tradition, or culture we are.

The triquetra can also be used in magick in many different types, and forms. It can be used as a symbol of protection to ward off negative entities, and energies. It can also be used as a symbol of healing, because of its balancing properties in which it represents the three states of the body which are mind, body, and spirit, and can balance them together to allow your being to work in harmony with it self. It can be used to invoke any Trinity, or deity that is represented by it, and can even be invoked, and banished much like the pentagram. From starting at the very top of the triquetra, and going right for invoking, or starting at the very top and going left for banishing. The triquetra is a very versatile symbol that has withstand the test of time, and has been adapted, and used by many different types of cultures, traditions, and people.

An alter is a mystical representation of your energy, devotion, and intention. Crystals, herbs, art, and statues are used to create an ambiance of your spirituality.

My alter is a mix of Tara & Faeire energy. A blend of cosmic compassion with a nod to Celtic and Tibten roots. Lunar and airy with a touch of water, the lightness to them is what enchants me. 

Hogmanay pt.3 - Sian.

Part 3 sees Jamie and Bree collecting water for the Sian - a blessing that is carried out in the morning of Hogmanay with water, traditionally from the river. The story Jamie tells Bree is of my own creating so any inaccuracies about folklore are my own fault, but the premise of the tale is rooted in Celtic faerie stories. This chapter was a bit rushed as I really wanted to get it up before I go on holiday - maybe it could use a little polishing but I hope you will like it for what it is. Thank you for reading as ever, let me know what you think or any questions you have :) Han xx

Brianna was always eager for any chance to ride one of the Lallybroch horses so when her father had requested her company fetching some sort of special water, she had been only too pleased to go with him. Especially as she had heard him laughing with Mama in their room and knew that if he was in a particularly good mood he would almost certainly let her urge Aoileann to a gallop across the meadow which led to the river.

However as the horses made their way into the woods Bree felt a calm descend over her and no longer wanted to gallop furiously toward their destination. She was happy listening to her father point out which birds made which call and asking him questions about the woods. The air was cold and crisp and everything seems to be tinged with a faint blue light as the afternoon bowed gracefully toward evening and their shadows began to lengthen across the frosty ground.

“What makes the water we’re fetching so special, Da?”

“It is the source we are collecting it from. Your Aunty will have told ye of the ‘saining’ or Sian, aye?”

Jamie gave her a sidelong smile and Bree could tell that there was more to come. She hoped it would be one of his stories, about the Auld Ones or mythical creatures or ghosts that roamed the Celtic isles. Sometimes his stories would absorb her so much that when they were over it would take Bree a while to remember where she was and the best ones made Da’s eyes light up with the telling and his voice would get that deep far away quality as if he was travelling the tale with her for the first time.

“Yes, the blessing of the house and the animals and people to ward off spirits and bring good luck.”

“Aye, and the place we gather the water for the blessing is an ancient river crossing. It is what ye call a living and a dead ford. Have ye heard of such a thing mo chridhe?”

Bree shook her head and grinned at the flash of excitement on her father’s face.

“Ach weel let me tell ye of it.”

Jamie shifted himself in the saddle as if settling in for a long journey and Bree copied his movements faithfully, making sure that she held her head as high as he did.

“Ye’ll maybe no ken this but rivers are the dwelling places of the goddesses of the Auld ones. The waters are their kingdoms and any human that enters their depths must accept the rule of the Auld ones. That is why ye must no’ fight the current should ye ever get too deep, ye must show respect to the goddess by swimming wi’ the pull of the water, allowing her to court ye and release ye at her will.”

Jamie’s voice was softer than usual, his accent broadening as he spoke and his eyes rested on the path ahead of them as Bree watched him intently.

“The old folk of believed the goddess is the one who decides what the river will do, where it will bend and where it will flood and where the creatures of the land may cross safely to the other side. Before men built bridges to satisfy their own impatience they relied upon the kindness of the river goddess’s to provide them safe passage for whilst the deer was given strong legs to spring across and squirrels given agility that they might leap from branches, man needed to ken humility and so he waited on the river’s pleasure.”

Jamie paused to take a drink from his water pouch and watched out of the corner of his eye as Bree squirmed impatiently. Fighting back a smile, Jamie offered the flask to her but she shook her head

“No thank you, carry on Da … please.”

Jamie nodded and thought for a moment before reigning in and swinging down from his saddle.

“The path ahead is too narrow for both horses. We’ll tether Aoileann here and ride together.”

Bree would normally have pestered to be allowed to ride on but she was far too invested in the story to waste time bartering with her Da. Aoileann was tethered to a nearby oak and Bree settled in the saddle between Jamie’s legs within a couple of minutes and they set off again.

“Where was I?”

“Man had to learn humility…”

Bree prompted and he nodded slowly as if to himself.

“Och, that’s right. Weel, twas not only the living who needed a place to cross. Spirits needed to cross from this world into the next and though they could have chosen a passage between the trees or cliffs or over the sea had they wished it, they chose the rivers for they are the most beautiful of crossings in the Highlands and so the goddess of each river made a special ford, a ford where both living and dead might cross in harmony and go on their way in peace.”

“Wouldn’t the spirits mind sharing their crossing?”

Bree asked curiously and Jamie grinned

“No, their journey in this world is at an end and as they cross into the next, it pleases them to walk alongside a living soul one last time. The spirits who cross at such fords are not the same as the likes of the Wild Hunt.”

Bree shivered at the mention of that particular ghost story. The tale of the Wild Hunt had given her the creeps and made her reluctant to blow out the candle at bedtime for several days after the telling of it. She huddled closer into her Da’s chest now, surreptitiously putting her hand on his sleeve, feeling better for having a grip on him, certain that if anyone could protect her from the less friendly spirits of the woods, it was her Da.

“So where we’re going now, to the living and dead ford, it is a spirit crossing?”

“Aye.”

“How will we know if … well if someone is trying to cross it while we’re there?”

Bree bit her lip; the last thing she wanted was to get in the way of a spirit crossing.

“I doubt ye would feel a thing unless they wanted ye to, but we willna be there long. We will fill up our flasks and be on our way.”

Jamie reassured her as the ford came into view between the sparse trees.

*

Jamie lifted Bree down and handed her a flask, she edged toward the water but kept a tight grip on his hand, blue eyes wide with trepidation. Jamie had seen her look so when she was about to try a food that was new to her or confess to some wee foolishness to her Mam that she wasn’t sure would earn her a scolding or not.

Jamie watched her with a curious mix of pride and awe that he so often felt when his daughter was alone with him and his attention could be devoted solely to her. He had spent many hours; countless hours really, imagining the child he and Claire had created. He had usually, to his shame, imagined a boy sometimes with Claire’s dark curls and other times with his flaming hair. He had imagined the detail of his son’s face, small dimples when he smiled and the high arch of his feet. He had brought to life in his mind the crease of skin at the laddie’s elbows and the high giddy sound of his laugh and yet for all his imagining and dreaming nothing had prepared him for the reality of Brianna.

Jamie found himself enthralled by everything she did, her wee quirks and the thoughts she cared to share with him were treasures that he hoarded greedily and stored against the burden of the years he had lost with her.

In the stories he told her he wove the culture of their people and tried to impart the wisdom that he had received from his own father’s tales. Jamie wanted Brianna to have the world laid at her feet and he would do all he could to place it there, but he also wanted her to understand the soil on which she stood. To know the history of her country, to feel that Scotland was in her bones not just in her heritage and so he told her tall tales of kelpies, faeries and maidens in lochs and he brought her to the places that she might feel the connection most strongly, hiking in the hills and riding through the forests of their home so that whatever the future held, she would always ken that she had a place here at Lallybroch, a door that would never close and a welcome that would never expire.

“Should I just … you know … take it or do I have to say something?”

Bree whispered. Jamie considered her for a moment and then dropped to a crouch, the shallow water lapping over the toes of his boots. He closed his eyes and turned his face up to the sun

“Ar n-Athair a tha air nèamh, Gu naomhaichear d'ainm. Thigeadh do rìoghachd. Dèanar do thoil air an talamh mar a nìthear air nèamh.”

He wasn’t sure why the Lord ’s Prayer came to his head but he saw no reason why it was any less valid than another offering of respect and the Gaelic seemed to please Brianna, who with a sigh of relief that he seemed to know the right words to appease the river goddess and spirits alike, let go of his hand and dipped her flask into the babbling water, murmuring a shorter verse of prayer that Ian had taught her, eyes tightly closed, claiming what she needed before carefully tightening the lid and handing it over to him.

“Was that alright, Da?”

“Perfect Bree, utterly perfect.”

Name: Paul Battenberg-Cartwright

My work is an investigation into rituals and religious practices, inspired by my Celtic roots and ancestry, as well as the notion of ‘home’ - a feeling that as an outsider in a  foreign country has a strong impact upon me. My pictures take the notion of ‘home’ to a primitive and natural level; reflecting upon the human body’s relationship to the natural world and to mankind’s relationship with nature itself. This fascination with the natural world is a lasting inspiration in all my work; Born in a coastal region of South England, the violent forces of nature, particularly the ocean, have always played a strong part upon my imagination and practice.

More work at https://www.instagram.com/paulbattenbergcartwright/

2

May the 4th be with you!!  also my dear departed papa’s birthday! 

Above is his most famous, award winning (an Eanes Chair) photo… and best seller for Spencers’s Gifts… alas sold all rights (don’t tell them).

plus his favorite ‘Bond’ selfie from high up in a glider.  His dayjob was architect…mostly large office buildings in the philly area… and a museum in valley forge… but his passion was photography.  I was with him age 6 as the early morning light filtered through the pines in the poconos of upstate pa.

by Charles Martin Ogg

thanks dad for the inspiration!

now you know my ‘secret identity…’ here’s what i say to those who have asked or guessed…Tiernan Og, what’s in the name: My ‘given’ last name is an Anglicization of Og, reflecting my Scottish/Celtic roots.  Tiernan is a Scottish name, usually a last name, meaning ‘Lord.‘Being also of Irish origin, my ‘chosen’ name (or pseudonym) is a play on Tir Na Nog, a mythical Irish/Celtic realm Wikipedia says is the 'Land of the Young’ … or 'Land of Youth’… ’ one of the names for the Otherworld… a supernatural realm of everlasting youth, beauty, health, abundance and joy.'So given my deep spiritual connection to nature, Tiernan Og seemed appropriate, in the tradition of the 'green man.’  And I rather like Tiernan as a first name.

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Name: Paul Battenberg-Cartwright

My work is an investigation into rituals and religious practices, inspired by my Celtic roots and ancestry, as well as the notion of ‘home’ - a feeling that as an outsider in a  foreign country has a strong impact upon me. My pictures take the notion of 'home’ to a primitive and natural level; reflecting upon the human body’s relationship to the natural world and to mankind’s relationship with nature itself. This fascination with the natural world is a lasting inspiration in all my work; Born in a coastal region of South England, the violent forces of nature, particularly the ocean, have always played a strong part upon my imagination and practice.

More work at https://www.instagram.com/paulbattenbergcartwright/

The Signs As Learning New Language, Which And Why They Choose It.

Aries-  Arabic, for the challenge and from their connection with politics and adventure.

Taurus- Gaelic, it would be an interesting language to learn yet safe since in Ireland and Scotland most, if not all people would still speak English. With Celtic roots you could say it is an earthy and beautiful language too.

Keep reading

Happy Lughnasadh!

Lughnasadh usually occurs between the Summer solstice and Autumn equinox, for the Northern Hemisphere it’s usually July 31st - August 1st and it signifies the beginning of harvest season. Lughnasadh has Gaelic and Celtic roots and is generally celebrated today by Irish, Scottish and Manx people, Celtic neopagans and Wiccans. 

anonymous asked:

Hi,Do you know much about the celtic gods/deities? I come from a place where there are deep celtic roots and kinda wanted to learn more about it but don't know where to begin. Thanks again :) Ella x

It really depends on what you had in mind. There are many Celtic cultures and mythologies. Here are a few resources:

Online Resources:

General:

Celtic Polytheism on Wikipedia - Wikipedia’s portal for Celtic polytheism
CR FAQ - Celtic Reconstructionism Frequently Asked Questions, a nice go-to resource
Celtic Texts on the Sacred Texts Archive - Lots of books and documents well worth a read
CeltNet Celtic Pages - I’m pretty sure this site has literally every Celtic deity in its index
Earth, Sea, and Sky - An e-publication for Celtic Reconstructionism
e-Keltoi: Journal of Interdisciplinary Celtic Studies - what is says; plenty of articles on Iron Age culture and archaeology, with an entire volume devoted to the Celiberians!
Imbas - General CR resources
Kelticos - reenactment-centric forum for the Celtic Iron Age, lots of info
Mary Jones - Home of the Celtic Encyclopedia and the Celtic Literature Collective
Proto-Indo-European Religion - not Celtic, but a good reference for PIE religion and deities for comparison

Gaelic Polytheism:

Gaol Naofa - Gaelic polytheism resources
Ireland Abroad - myths and topics in indexed form
Irish Mythology on MyGuide Ireland - neat page on the survival of Irish mythology in modern times
Mythical Ireland - Irish mythology, sacred sites, and archaeology
The Myths of the Gods: Structures in Irish Mythology by Alan Ward - a nice long analysis on of deity types and classifications in Irish mythology, with cross-Celtic and Indo-European comparisons
Tairis - Gaelic polytheism resources
Voices from the Dawn - ancient monuments in Ireland and their folklore

Gaulish Polytheism:

Acy-Romance - Detailed interactive site on the territory of the Gaulish Remi, their sacred sites, history
À la recherche des fêtes celto-romaines - a short but very useful essay collecting dates of Gaulish deity insciptions across Central Europe
Calendrier Gaulois Astronomique Restitué : Siècle gaulois de -0151 à -0122 - digital version of the Coligny Calendar taking into account the time span between 151 and 122 BCE
Cernunnos: Origin and Transformation of a Celtic Divinity by Phyllis Fray Bober, American Journal of Archaeology - an article on Cernunnos on JSTOR
Condēuios - a Gaulish reconstructionist polytheist’s scribd page full of essays and data on the gods and Gaulish religion; lots of articles in both English and Portuguese
David Ficker-Wilbar - Cernunnos: Looking Another Way - a useful resource on Cernunnos
Deo Mercurio - a very excellent Gallo-Roman resource focusing on the religion of the Treverii
Epona.net - website devoted to Epona, the Gaulish goddess of horses, and perhaps a few other things as well
Télécharger Coligny - Coligny Calendar app with moon phases included
Gaulish Polytheism Facebook Community - Community for Gaulish polytheists on facebook, full of several good resources
L’Arbre Celtique - Great resource if you can read French, though not particularly aimed at religion
Maruadiat es Gaul - an online group on the site Ancient Worlds devoted to discussion of Gaulish history and archaeology

Welsh and Brythonic Polytheism:

Dun Brython - Brythonic polytheism site, aimed at Iron Age religion rather than medieval; many shared concepts and deities with Gaul
The Mabinogion - a website devoted to the Welsh Mabinogion and its history

Offline Resources:

General Celtic:

The Ancient Celts by Barry Cunliffe
Celtic Ornament in the British Isles by E.T. Leeds
Celtic Warrior: 300 BC – AD 100  by Stephen Allen and Wayne Reynolds
The Celtic World edited by Miranda J. Green
The Celts edited by Venceslas Kruta et. al.
Chronicle of Celtic Folk Customs by Brian Day
Coinage in the Celtic World by Daphne Nash
Dictionnaire de la langue gauloise by Xavier Delamarre
Fiery Shapes: Celestial Portents and Astrology in Ireland and Wales 700-1700by Mark Williams
The Forts of Celtic Britain by Angus Konstam and Peter Bull
The Gallic War by Julius Caesar
The Historical Atlas of the Celtic World by John Haywood
The Life and Death of a Druid Prince by Anne Ross and Don Robins
The Philosopher and the Druids by Philip Freeman
Rome’s Enemies (2): Gallic & British Celts by Peter Wilcox and Angus McBride
Rome’s Enemies (4): Spanish Armies by Rafael Martinez and Angus McBride
War, Women, and Druids: Eyewitness Reports and Early Accounts of the Ancient Celts by Philip Freeman
The World of the Celts by Simon James
The World of the Druids by Miranda J. Green

Celtic Myths and Folklore:

Albion: A Guide to Legendary Britain by Jennifer Westwood
Celtic Fairy Tales by Joseph Jacobs
The Mabinogion translated by Lady Charlotte Guest
The Tain translated by Thomas Kinsella

Celtic Religions:

Celtic Curses by Bernard Mees
The Celtic Gauls: Gods, Rites and Sanctuaries by Jean Louis Bruneaux
Celtic Myths by Miranda J. Green
Dictionary of Celtic Myth and Legend by Miranda J. Green
The Druids by Stuart Piggot
The Gods of Roman Britain by Miranda J. Green
Les dieux de la Gaule by Paul-Marie Duval
Monnaies gauloises et mythes celtiques by Paul-Marie Duval
Pagan Celtic Britain by Anne Ross
Symbol & Image in Celtic Religious Art by Miranda J. Green

Ghost

Halloween Facts

Halloween was not really celebrated across all of the United States until the mid-19th century when the influx of Irish immigrants escaping the potato famine brought with them the tradition of Samhain, celebrated the night before Celtic New Year, on November 1st.

Prior to coming to America, the Irish used to carve faces into turnips and leave them outside with candles in them to ward off evil spirits. We carve pumpkins today because they were much more plentiful in America than turnips.

Traditions like bonfires and costumes date back to the ancient Celtic festival that celebrated the end of summer harvest and the coming of winter. They believed the ghosts of the dead returned to earth on Samhain, so they built bonfires to sacrifice to the Celtic deities and hear prophecies being told by Druid priests. Costumes were worn to confuse and scare away the spirits.

After the Romanization of Celtic lands, Samhain blended with the Roman festivals of Feralia and Pomona, from which came the traditional of bobbing for apples - the symbol of the Goddess Pomona.

In 1000A.D. the Church tried to replace the popular Pagan festival with a Christian holiday, All Saints’ Day, a day to honor the dead. They kept many of the traditions of Samhain, and began calling the day All- hallowmas, from the Middle English Alholowmesse. But the celebration of Samhain on the night before All-hallows continued, and eventually All-hallows eve was cemented as the real holiday. The name Halloween evolved from All-hallows eve some time later.

Despite its roots in Celtic Paganism and failed adoption by Christianity, Halloween has been celebrated as a secular holiday in America since the turn of the 20th century.