Over 16,514,269 people are on fubar.
What are you waiting for?

Eugene The Eclectic Wiccan's blog: "Imbolc"

created on 01/24/2007  |  http://fubar.com/imbolc/b48067

Brighid Lore and History

Brighid's Fires Burn High by Miriam Harline Imbolc is a white time, a time of ice and fire. In many places, snow still sheets the ground. The fire is traditional: Europe observes this day, February 2, the Christian Candlemas, with candlelight processions, parades that go back to ancient torchlight ceremonies for purifying and reviving the fields at early sowing, according to Funk and Wagnall's Standard Dictionary of Folklore, Mythology and Legend. At Candlemas, the people of ancient Europe made candles for the coming year, having saved the fat from meat eaten through the winter. Mexico, too, observes February 2, the Aztec New Year, with renewed fires and a festival that echoes agricultural rituals of early spring. At Imbolc, the earth begins to wake from winter sleep. As Starhawk writes in The Spiral Dance, at Imbolc "what was born at the Solstice begins to manifest, and we who were midwives to the infant year now see the Child Sun grow strong as the days grow visibly longer." At night the Wild Moon shines, illuminating the earth's initial quickening. Seeds sown in autumn begin to stir; nature is potential waiting to be fulfilled. The Goddess too is changing: from crone to maiden, from winter to spring. `````````````````````````````````` To Banish Winter In The Wheel of the Year: Living the Magical Life, Pauline Campanelli writes, Now is the time for the banishing of Winter. On the first night of February, the eve of Imbolc, gather together all of the greens that adorned the house throughout the Yuletide season, including a branch or two of the fir tree that was hung with holiday ornaments. Then, as a part of the Imbolc Sabbat rite, add these greens to the Sabbat Fire (a little at a time, and carefully, because by now they are hazardously dry), dancing and chanting all the while with words like: "Now we banish Winter! "Now we welcome Spring!" ``````````````````````````````````````````` Of Brighid and Her Realms Today's witches take many of their Imbolc associations from pagan Ireland. There, Imbolc belonged to the goddess Brighid or Bride (either is pronounced Breed), mother of poetry, smithcraft and healing. In their Encyclopedia of Celtic Wisdom, Caitlin and John Matthews quote the tenth century Cormac's Glossary: Brighid is "a poetess... the female sage, woman of wisdom, or Brighid the Goddess whom poets venerated because very great and famous for her protecting care." Cormac's Glossary gives Brighid the poetess two sisters, Brighid the smith and Brighid the "female physician"; Brighid thus occurs threefold, called by the Celts the Three Blessed Ladies. The three Brighids multiply, to three times three: Caitlin and John Matthews call Brighid "a being who has nine separate spiritual appearances and blessings, which are ubiquitously invoked through Celtic lore." Hers are the "nine gifts of the cauldron" mentioned in Amergin's "Song of the Three Cauldrons": poetry, reflection, meditation, lore, research, great knowledge, intelligence, understanding and wisdom. The Christianized St. Bridget had nine priestesses, the "Ingheau Anndagha," or Daughters of the Flame, who lived inside her shrine and tended her fire, whom no man could look upon, according to Kisma K. Stepanich in Faery Wicca, Book One. Brighid is also a midwife and protector, a war-goddess and a teacher of the arts of battle. Celtic lore makes Brighid the daughter of the Dagda, the Good God, and marries her to Bres of the Fomors, by whom she bears a son Ruadan. But, as Janet and Stewart Farrar write in The Witches' Goddess, "The fact that Dana, though goddess/ancestress of the Tuatha, is sometimes referred to (like Brighid) as the Dagda's daughter; the hints... that the Dagda was originally the son of this primordial goddess, then her husband, then her father; the dynastic marriage between Brighid and Bres - all these reflect a long process of integration of the pantheons of neighboring tribes, or of conquerors and conquered, and also of patriarchalization." Like many goddesses, Brighid probably once birthed the god later called her father. Brighid's name can be derived from the Gaelic "breo-aigit" or "fiery arrow," but the Matthewses prefer a derivation from Sanskrit, "Brahti," or "high one." The entire Celtic world worshipped Brighid. She was Brigantia in Britain, the patron goddess of the tribe of the Brigantines in northern England and of the Brigindo in eastern France, Stepanich says. The Celts continued to worship her in Christian times as St. Ffaid in Wales, St. Bride in Scotland and St. Bridget or Bride in Ireland. St. Bridget was said to be the midwife and foster mother of Christ, the helper and friend of Mary. Making Bride's Bed Long before she befriended the Mother of God, Brighid was the Mother herself, her agricultural roots going back to the Neolithic. Campanelli describes an Imbolc ritual for creating Bride's bed, drawn from ancient rituals in which harvesters at the Autumn Equinox would bring the last sheaf of wheat or other grain into the house, believing the Goddess of the Grain lived within. The harvesters often made this last sheaf into a woman's shape, the Corn Bride or Maiden, dressing her in white. If you have autumn harvest left, say a sheaf of Indian corn, as part of your Imbolc ritual you can create a Bride's bed. Dress her in white and decorate her as you like, then place her in a basket or on a square of white cloth. Across her, lay a priapic wand - an acorn-tipped wand of oak - twinedwith ribbon, so that wand and bride form an X. Then place lit candles to either side, and chant to her something like, "Blessed be the Corn Bride! At the height of the chant, extinguish the candles. Then, at sunrise the next morning, place the bride without her dress on your front door. There she forms an amulet of prosperity, fertility and protection, which can remain till after Samhain. Campanelli suggests you return her to earth before Yule, perhaps scattering her in the fields for birds. `````````````````` Brighid the Midwife Brighid is midwife as well as harvest mother. As late as 100 years ago in the west Scottish Highlands, the Matthewses write, the midwife traditionally blessed a newborn with fire and water in Brighid's name. She passed the child across the fire three times, carried the baby around the fire three times deosil, then performed "the midwife's baptism" with water, saying: A small wave for your form A small wave for your voice A small wave for your speech A small wave for your means A small wave for your generosity A small wave for your appetite A small wave for your wealth A small wave for your life A small wave for your health Nine waves of grace upon you, Waves of the Giver of Health. Brighid also protects and heals adults. She is a goddess of healing wells and streams; in her honor, Bridewell is one of the two most common well-names in Ireland, the other being St. Anne's Well, remembering Anu, or Dana, the mother of the gods - a goddess sometimes conflated with Brighid. With Aengus Og, Brighid performs the role of soul-guardian, wrapping worshippers in her mantle of protection. Making a "caim" To protect themselves in Brighid's name, the traditional Irish would recite a "caim," the Matthewses write; "caim" means "loop" or "bend," thus a protective circle. A caim would always name Brighid and the beings, household or body-parts to be protected. Traditionally, you place a caim by stretching out your right forefinger and keeping that finger pointed toward the subject while walking about the subject deosil, reciting the caim. You can also say a caim for yourself. A caim can be made in all seasons and circumstances; it traditionally encircles people, houses, animals or the household fire. The Matthewses write: "As her family prepared to sleep, the Gaelic mother would breathe these words (the caim) over the fire as she banked it in for the night.... As she said this, she would spread the embers into a circle, and divide it into three equal heaps with a central heap. To make the holy name of the foster mother (Brighid), she placed three turfs of peat between the three heaps, each one touching the center, and covered it all with ash. Such smooring customs and invocations are still performed in the West of Ireland. And so the protection of Brighid is wrapped about the house and its occupants." ```````````` Augury in Brighid's Name Brighid is also a seer; the Matthewses describe her as "the central figure of the Celtic vision world." She presided over a special type of augury, called a "frith," performed on the first Monday in a year's quarter to predict what that quarter would bring. The ancient Celts divided the year by Imbolc, Beltaine, Lughnasad, and Samhain, so the first Monday after Imbolc is appropriate for frithing. To perform a frith, a traditional frithir would first fast. Then, at sunrise, barefoot and bareheaded, the frithir would say prayers to the Virgin Mary and St. Bridget and walk deosil around the household fire three times. Then with closed or blindfolded eyes, the frithir went to the house door's threshold, placed a hand on either jamb and said additional prayers asking that the specific question about the coming quarter be answered. Then the frithir opened his or her eyes and looked steadfastly ahead, noting everything seen. Frithing signs can be "rathadach" (lucky) or "rosadach" (unlucky). A man or beast getting up means improving health, lying down ill health or death. A cock coming toward the frithir brings luck, a duck safety for sailors, a raven death. About the significance of horses, a rhyme survives: "A white horse for land, a gray horse for sea, a bay horse for burial, a brown horse for sorrow." The role of frithir passed down from generation to generation; according to the Matthewses, the name survives in the surname Freer, "held to be the title of the astrologers of the kings of Scotland." To perform a pagan version of frithing, fast the Sunday night before thefirst Monday after Imbolc and that night formulate your chief question about the coming three months. Monday morning at sunrise, say a prayer to Brighid and barefoot and bareheaded walk deosil (clock-wise)around whatever seems the central fire of your house - maybe your kitchen stove, or if you're not a cook your fireplace or heater. Then go to your doorway, put your hands to either side, and closing your eyes pray your question be answered. Then open your eyes, and note the first action you see. That action probably won't be found in the traditional frithir's lexicon, so the interpretation is up to you. In another frithing technique, you curl the palms to form a "seeing-tube"; frithirs used such a tube to discover lost people or animals and to divine the health of someone absent. Frithirs also sometimes used divinatory stones; the Matthewses describe a "little stone of the quests" made of red quartz. `````````````````` Imbolc Spells and Workings Whether or not you try frithing, Imbolc is good for psychic work: still the dark time of the year, but looking toward spring. It's also a good time to make your space hospitable for such work, banishing old energy to clear the way for new. Traditionally, witches purify themselves and their space at Imbolc. Any kind of cleansing or banishing will do, but consider ones that include fire and water, sacred to Brighid. Once purified, you're ready to go further; at Imbolc, covens initiate new witches. The spark of summer dances in the future now; Imbolc is a good time to seek inspiration, especially for healers and smiths of words or metal. To do so, try the following spell. Bring to your ritual space a cauldron or chalice filled with earth or sand; a white, silver, green, purple or rainbow-colored candle; a candleholder; oil to anoint the candle; paper; and a pen you like or with appropriately colored ink. Ground and center, cast a circle and ask for Brighid's presence. Then anoint your candle in Brighid's name, and lighting it write on the paper the aspects of your work in which you want inspiration. When you're done, raise energy and put it into the paper, then light the paper with the candle flame. Drop the burning paper into the cauldron, making sure the entire paper is blackened. Then thank Brighid and bid her farewell, and take down your circle. The next day, relight the candle and by its light rub some significant tools of your work with the ashes. Then either sprinkle the remaining ashes onto your garden or houseplants or drop them in a park in a place that feels inspiring or pleasant. Imbolc is a white time, burning with inspiration and protection, cool with healing and purification. Prophesy flares, painting luster on the dark. Light your candle, call on Brighid, and know that under the snow the seeds of spring stir. http://www.widdershins.org/vol2iss7/i9704.htm
Brighid's Well - The Goddess speaks The rounded grey stones of the well shine bright with green moss in the luminescent twilight. Withered grasses and the sharp brown umbrils of dead meadowsweet guard the depths. Above, slender Rowan boughs net the darkening sky with a tracery of black lace. A solitary berry, overlooked by the hungry birds, hangs like a drop of dried blood over the well. It is Winter and the earth is crusted hard, dusted with silver frost. It is not yet Spring, yet look up. The dry twigs are swelling at the tips, hinting greens as yet unborn. Look down. Look down into the waters of the winter well. Look down into the darkness. Look through the reflection of your own being. Look into yourself, into Herself. Look deeper. In the eye of the well, in the dark water, is a single flame, small and clear. Look deeper still. The quiet light illuminates a cavern, an earth cairn, the source of the well, where the water waits as yet unrisen. The flame burns, a small quiet leaf of fire. There around the silent pool coil two serpents, dark in their interlocked sleep.They rest, patterned in a knot of winter rest. They lie as yet unrisen. And look, silhouetted against the stone, there stands a figure. Tall, she is, a woman veiled in black and deepest amethyst, but through the dark veil her eyes glow like small flames. She waits, drawing you into her darkness. The Goddess speaks "I am the darkness at the source of the well." Now the stillness is within you. You feel the ageless cold of stone, the withering of flower and leaf, the cyclical lonely death of Winter. The Goddess speaks "I am the cave of the serpents' sleeping" Now within the cold quietness, there is movement. The snakes are stirring. There is gentle undulation, a reforming of coiled pattern.Movement grows stronger. They writhe faster, forming a circle of interwoven darkness and light. The movement is within you. Within the waiting womb of your being is a memory of light and fire. It winds and weaves turning through the deep coldness.Within you is a stirring, a disturbing, a searching, a longing for the linking of love. The Goddess speaks "I am the place where the waiting seeds swell." The figure is brighter now. Her robes shine darkly purple in the flame light. She holds out her hands.Cupped between them is a small golden bowl, round and smooth. From within it shines a soft green light. The green glow grows, illuminating the veiled face of the Goddess. The bowl draws you, warms you, as you reach out to take it into your own open hands. Look into the bowl. Nested in green moss lie seeds of all kinds, seeds like drifting brown dust, round seeds of mottled green. Grey winged or wrinkled black, they lie waiting. Although none have yet germinated, all are swollen with potential fecundity, a promise of fertility. The bowl is warm as you hold it in your hands, cradle it to your breast. Now within you is a heart's warmth, a seeding of hope. And you feel the hopes of your heart's depths swell into longing. The Goddess speaks "All things wait in my cairn of keeping." The dark Goddess shines. She lifts her hands and they gleam pale in the flamelight. The snake weaving changes, moving faster, becoming a rising coil, a spiral of rising pattern, a great cone of darkness and light, now shot through with fiery reds, now gold and green. Brighter, the whirling cone rises higher around the leaf blade flame. And the water is whipped into a cauldron of bubbling pattern. Higher and brighter rises the swirling knot, up into the eye of the well, swept up into the starlit air, straightening swift as swords stabbing the night. And they are gone, released to the winter dark. There is a stillness within the earth cairn. It is the stillness of waiting, of anticipation. You breathe the waiting hope deep into your mouth. It fills your throat, rises through your head, a cold clear frosty clarity enhancing all your senses. You are revitalized with the awareness of the Goddess in the moment of transition. She lifts Her pale hands once more, and Her white arms glow like frosted tree limbs. And then she is transformed, clothed with a white light, bright as Spring snow. Now she stands before you, a slender beautiful woman ,all in white, her white hair flowing around her, shimmering like fresh snowfall or falling like river thaw And you also are filled with light, clear and lonely as a February dawn. She surrounds you, enters you, transforms you with her cold illumination and anticipation. In the clear white light the walls of the earth cairn fade away and you find yourself standing once more beside the winter well, under the dark tree canopy. Now She speaks within you. The Goddess speaks with your own voice. "I am bereft and lonely. I am cold. I cry out for the comfort of the dark cairn, for the shielding peace of the dark veil. I have held to myself the dreaming seeds, cradled them and sheltered them with my body. Now they are scattered each to individual growth. They must search out light and warmth, each in competition, seeking dominance. And I have let them go for I may nurture but I may not control. I have held to myself the pattern of the serpents' sleeping. Now they are released to follow the heroes' path. They have entered into the conflict of hunter and hunted, each searching ever for the other, they will hunt for me. But I will pursue them to the year's end. I am bereft and lonely in my compassion. I have birthed the years turning. The earth womb is empty. I cry in my compassion. The joy and sorrow of it. Oh the joy and sorrow of the heroes' path that is now loosed upon the earth. For I also must play my part in this cycle taking in turn the role of bride and lover, mother and queen until at the last I gather all back into my cairn's keeping where tears of joy and sorrow become one with dreams of promise." The night is dark and cold. Slender branches of Rowan shine in frosty splendor under a crescent moon. The earth is hard and frozen. All seems Winter. But there is a new fragrance in the clear air. The promise of Spring.

Imbolc Correspondences

Imbolc Correspondences One of the 4 major Sabbats, Imbolc, celebrates the banishing of Winter and welcomes the Spring. At the time of Imbolc, the newborn Sun God is seen as a small child nursing from his Mother. Imbolc is a time to swept away Winter and nuture new beginnings. This Sabbat also represents spiritual growth. Imbolc is a good time to get your life in order, whether mentally, physically, spiritually or emotionally. The name Imbolc, is derived from Gaelic, and means "ewe's milk" after the lactating sheep that are feeding their first born lambs of the new season at this time of year. Imbolc is also known as Imbolg, Oimelc, Candlemas, Feast of Brigid, Festival of Light, Candlelaria, and Anagantious and is celebrated on February 2nd. Symbols used to represent Imbolc are: a representation of a snowflake, a dish of snow, the bride, burrowing animals, grain dolly, sun wheels, candles. Foods in tune with Imbolc are: seeds - pumpkin, sesame, sunflower, poppyseed breads, cakes, muffins, foods from the dairy - sour cream dishes, meat dishes with poultry, pork or lamb, spicy dishes, all dishes made with peppers, onions, leeks, garlic or chives, herbal, teas, spicy wines, honey, dishes containing raisins. The plants & herbs associated with Imbolc are: angelica, basil, bay, heather, myrrh, evergreens, clover, willow trees, dill, all yellow flowers. For Imbolc incense and oils you can use any of the following scents, either blended together or alone: frankincense, jasmine, apricot, sweet pear, olive, neroli, carnation, rosemary, basil, myrrh, wisteria. Colors associated with Imbolc are: white, yellow, pink, red, light blue, light green, brown. Stones associated with Imbolc are: amethyst, garent, onyx, turquoise. Animals and mythical beasts associated with Imbolc are: robins, sheep, lambs, deers, groundhogs, dragons, firebirds, berometz. Appropriate Imbolc Goddesses are: all Virgin Goddesses, Flame Goddesses. Some Imbolc Goddesses are: Athena (Greek), Brynhild (Teutonic), Branwen (Manx-Welsh) , Vesta (Roman), Brigid/Brid (Irish), Lucina (Roman-Norse), Triduana (Scottish), Artio (Gaulish). Appropriate Imbolc Gods are: all Dragon-headed Gods, Flame Gods. Some Imbolc Gods are: Bannink (Slavic), Diancecht (Irish), Essus (Gaulish), Pax (Roman), Braggi (Norse), Dainichi (Japanese), Februus (Roman), Trusto (Teutonic). Altar decorations can consist of: a crown of 13 red candles, a spring of evergreen, a besom (Witch's broom), a small statue/figurine of the Maiden aspect of the Goddess, candle wheels, grain dollies, sun wheels. Traditional activities during Imbolc consist of: lighting all the lamps in your home (either at sunset or after your ritual) - even if only for a moment, or placing lit candles in each room on Imbolc eve, gathering stones, searching for signs of spring and learning about alternative healing techinques. Taboos during Imbolc are: cutting or picking plants Spellwork can be for: fertility, protection, as well as ones to help define and focus on spiritual and physical desires for the future. Imbolc is one of the four major sabbats of Witchcraft, falling on February Eve. It marks the halfway point through the "dark half" of the year, or the winter months. Great bonfires, or balefires, were once lit on highest hilltops across Britain and much of Europe to lend extra energy to the God as he made his way through the dark half of the year toward Beltane (May Eve) and the coming of the Goddess. The Goddess herself was in the throes of transferring from the Crone aspect to that of the Maiden, when she emerged from the Underworld in the spring. The Christian church adopted the old Pagan Imbolc festival, as it did so many others, calling it Candlemas. By the fifth century, a procession of lighted candles became a regular part of the Roman Catholic rites, echoing the Pagan origins. Stewart Farrar says that Imbolc, or the Irish form of i'mbolg, means "in the belly, being the "first foetal stirrings of Spring in the womb of Mother Earth". However, Graham Harvey says the word means "lactation". Regardless of meaning, it traditionally marks the beginning of lambing season and the time of the lactation of the ewes. It is also the Feast of Brighid, who is a fertility bringer. In a monastery at Kildare, in Ireland, a perpetual fire was kept burning in Brighid's honor. The making of corn dollies and sun wheels is a popular Pagan practice, to recognize and honor the Maiden aspect of the Goddess. In many cases, the straw used to weave the Corn Dollies is that which was cut from the last bundle - known as the Corn Mother - at the previous year's harvest. Imbolc is the time of the year when Wiccans look to make a change, to clear out that which is no longer useful in their lives to make room for the new things that need to come into their lives. Some traditions and Solitaries symbolically sweep the circle with a broomstick as part of the Imbolc rites. Sources: Campanelli, Pauline Wheel of the Year Llewellyn, 1989 Campanelli, Pauline Ancients Ways Llewellyn, 1991 Farrar, Janet and Stewart Four Sabbats for Witches Robert Hale 1981 Havey, Graham Contemporary Paganism New York University Press 1997 Brighid The Maiden is honored, as the Bride, on this Sabbat. Straw Brideo'gas (corn dollies) are created from oat or wheat straw and placed in baskets with white flower bedding. Young girls then carry the Brideo'gas door to door, and gifts are bestowed upon the image from each household. Afterwards at the traditional feast, the older women make special acorn wands for the dollies to hold, and in the morning the ashes in the hearth are examined to see if the magic wands left marks as a good omen. Brighid's Crosses are fashioned from wheat stalks and exchanged as symbols of protection and prosperity in the coming year. Home hearth fires are put out and re-lit, and a besom is placed by the front door to symbolize sweeping out the old and welcoming the new. Candles are lit and placed in each room of the house to honor the re-birth of the Sun. Another traditional symbol of Imbolc is the plough. In some areas, this is the first day of ploughing in preparation of the first planting of crops. A decorated plough is dragged from door to door, with costumed children following asking for food, drinks, or money. Should they be refused, the household is paid back by having its front garden ploughed up. In other areas, the plough is decorated and then Whiskey, the "water of life" is poured over it. Pieces of cheese and bread are left by the plough and in the newly turned furrows as offerings to the nature spirits. It is considered taboo to cut or pick plants during this time. Deities: All Virgin/Maiden Goddesses, Brighid, Aradia, Athena, Inanna, Gaia, and Februa, and Gods of Love and Fertility, Aengus Og, Eros, and Februus. Symbolism: Purity, Growth and Re-Newal, The Re-Union of the Goddess and the God, Fertility, and dispensing of the old and making way for the new. Symbols: Brideo'gas, Besoms, White Flowers, Candle Wheels, Brighid's Crosses, Priapic Wands (acorn-tipped), and Ploughs. Herbs: Angelica, Basil, Bay Laurel, Blackberry, Celandine, Coltsfoot, Heather, Iris, Myrrh, Tansy, Violets, and all white or yellow flowers. Foods: Pumpkin seeds, Sunflower seeds, Poppyseed Cakes, muffins, scones, and breads, all dairy products, Peppers, Onions, Garlic, Raisins, Spiced Wines and Herbal Teas. Incense: Basil, Bay, Wisteria, Cinnamon, Violet, Vanilla, Myrrh. Colors: White, Pink, Red, Yellow, lt. Green, Brown. Stones: Amethyst, Bloodstone, Garnet, Ruby, Onyx, Turquoise. Activities: Candle Lighting, Stone Gatherings, Snow Hiking and Searching for Signs of Spring, Making of Brideo'gas and Bride's Beds, Making Wands, Decorating Ploughs, Feasting, and Bon Fires maybe lit.

The Story of St. Brigid

The Story of St. Brigid Ffrom St. Brigid's Shrine Page http://pantheon.nuit.ca/celtic/brigid.html St. Brigid was born at Faughart near Dundalk in Co. Louth around 452.She was baptised by St Patrick. Her father was Dubhtach, a powerful pagan nobleman. Her mother was Brocassa. Some say she was a beautiful slave-girl in Dubhtach's household. Although her father selected a man of high rank to marry her, she preferred to follow the religious way of life. She started the first official community of nuns in Ireland. She did not believe in locking herself away but travelled the countryside helping the poor. Her most famous convent was set up in Kildare marked by a huge oak tree which inspired the name Kildare (Cill Dara) Church of the Oaks. She handed over her father's treasured sword to the poor. The convent dinners were given to those who needed it more than they did. There were lots of miracles attributed to her including the changing of water into beer and making lots of food out of little. It was said that her cows gave milk three times daily which is why she is the patron saint of dairying. One legend states that she was the patron saint of the knights of chivalry who began the custom of calling the girls they married their 'brides' after her.The tradition of St. Brigid's cross still remains to this day. The legend surrounding the cross was that the saint converted a pagan to on his death bed by plaiting the rushes on the floor into the shape of the Cross of Calvary. St. Brigid died in 525 and her feast day is on the 1st of February and is celebrated throughout Ireland. ---------------------------------------------------------------------- St Brigid ? Goddess or Saint? mirrored from www.theword.ie/cms/publish/printer_28.shtml February is the month in which Winter begins to lift. Crocuses begin to push up through the dank soil to herald the new season of Spring, the splash of colour suggesting that the earth is overjoyed as the cycle switches from survival to re-growth. It is also the month of St. Brigid, one of Ireland's earliest and best loved saints. Traditionally the Church has celebrated her feast day on the very first day of the month. According to legend, this ancient saint was born in 452 A.D. in County Louth to Dubthach, a pagan chieftain and his Christian slave. Known also as "Mary of the Gael", Brigid has received a lot of scholarly attention in recent years and the ongoing debate over Brigid's identity as a goddess or a saint has reached no definitive conclusion and therefore continues to rage. Some commentators have cast doubt on the very existence of a historical St. Brigid, while others have concluded that Brigid was really a pagan goddess whom Christian hagiographers transformed into a national saint. There is plenty of evidence that there was a goddess called Brigid in pre-Christian Ireland. An early definition of Brigid from Cormac's MacCuillenain's glossary, (a ninth century text) defines her thus: "Brigid; a learned woman, daughter of The Dagda, from whose name, among all the Irish, a goddess used to be called Brigid. Worshipped by poets, her sisters were also called Brigid; women of healing and woman of smithcraft." Comac MacCuillenain's Brigid may have been the goddess of the Brigantiae, one of the great Celtic tribes of Ireland, Britain and mainland Europe. While it is undeniable that St. Brigid of Kildare absorbed many characteristics of the mythological Brigid, it is not necessary to deny the historical existence of the Christian saint in order to acknowledge the existence of a goddess Brigid in pre-Christian Ireland. It is however impossible to reconstruct an accurate history of Brigid in her role as fifth century abbess of Kildare, due to the scant historical record. We do know that St. Brigid, the historical woman came from the Fotharit tribe of Leinster. She was reputed to have replaced a pagan sanctuary in Kildare, founding the first convent in Ireland sometime around 470A.D. She built her monastery on the plains of Mag Liffe on the firm foundation of faith. It is the head of almost all the Irish Churches. There are three extant biographical works on the saint. The best known of which is Cogitosus's 'Life of Saint Brigid', which dates to the seventh century. It describes the activities of a Christian woman, called Brigid, who was abbess of a double monastery in Kildare in the fifth century. According to the Life of St. Brigid, there were two separate communities in the Kildare monastery. The monks were ruled over by Bishop Conleth and the nuns were ruled over by the Abbess Brigid. Those who would argue that the figure of St. Brigid was invented by the Church using the elements of the more ancient pagan goddess Brigid, point to the folklore/'fertility goddess' aspects in the various miracles associated with St. Brigid. For instance in some of the miracles attributed in the following passage: 'The garment thrown over a sunbeam' 'Of the dry harvesting on a rainy day' 'Of the cow milked three times in one day' 'Of the silver chalice divided into three parts' 'Of the churning of the butter and given away to the guests'. What can be said about many of the miracles attributed to St. Brigid is that a number of them echo the miracle in the Gospel of the five loaves and four fish or Cana in their multiplication of raw materials to produce more to eat or drink, particularly for the poor. Furthermore to read such extracts seeking pagan symbolism misses the Christian purpose of its author. The Christian Church in Ireland was almost two centuries old when Cogitosus wrote his Life of St. Brigid. It seems that, Cogitosus himself was a member of the monastic community at Kildare. In recounting Brigid's "outstanding and innumerable miracles" Cogitosus was trying to instruct his readers on the power of God's interaction with his most faithful servants through an imagery and symbolism which a pastoral community could have identified with. The central theological virtue associated with St. Brigid in the Cogitosus' biography is faith. "All things are possible for those who believe" (Mark 9:22) is a key theme that keeps recurring throughout the Life of St. Brigid and her miracles are always attributed to her faith. Many of the healing miracles also echo the Gospels. In the miracle in which Brigid is instrumental in healing the blind man, we are told that: "after the Lord's example, she too opened the eyes of a man born blind because although the Lord said of himself: 'I am the light of the world", nevertheless He says of his disciples: "You are the light of the world and the works which I do, they also will do." On a more humorous note, the Life of St. Brigid regales an episode where the saint changed water into excellent ale for some lepers. According to the general narrative she did this by "blessing it with the power of faith. For He who changed the water into wine at Cana in Galilee, also changed water into ale through the faith of this most blessed woman." It is a miracle likely to endear any saint to the general Irish populace! The other major Christian virtue associated with St. Brigid is that of charity. There are a number of stories demonstrating Brigid's concern for the poor, the oppressed or just simply guests at the monastery. It is clear that she looked on every guest as a potential encounter with 'Christ' and so she never allowed guests or the poor to go away empty handed. Monasteries in early Ireland were places of refuge for those fleeing persecution or injustice in the wider society. Kildare is frequently referred to as 'the safest city of refuge'. Meanwhile pilgrims began to be attracted to Kildare even within her own lifetime on account of the stories they were hearing of Brigid's miracles, her generosity and keen sense of justice. Whether the Brigid we celebrate in February is an amalgam of myth and historical fact is difficult to determine from such a remove. The Church actually struck St Brigid off the official list of saints in the 1960s, following Vatican II reforms. Perhaps what we should concentrate on these days is Brigid's role in the early Irish Church. Furthermore in our world, where religion can play a role in sparking dissention, we should remember that there was no forced or bloody conversion to Christianity in fifth century Ireland. Brigid represents the bringing together of the old and the new through peaceful means. That this powerful and venerated holy Irish woman, who is believed to have died around 524AD in Kildare, is still challenging the boundaries of our knowledge and understanding so many centuries later, is almost a miracle in itself.

Imbolc Meditation

Imbolc Meditation Make yourself comfortable and relax. Breathe slowly and deeply. You are about to go on a sacred journey to Ireland. Close your eyes and let go of the there and now, you are traveling to a place in the Other World. Slowly, with your eyes still closed, become aware of what's around you. You are walking through a pristine white, snowy wood just before dawn. The dark nights are beginning to lessen now, so near to Imbolc. The stars are bright in the black sky and you are very cold and weary. You crunch through a snow crusted path, and notice the first buds of snowdrops and primrose pushing up through the snow along the way. Ahead, beyond the dark pines, you see a light, and hoping for the sanctuary of warmth, you pick up speed and travel toward it. The trees open up to reveal a small abbey compound, surrounded by magnificent oak trees, their leaves mysteriously green in the midst of winter. Gratefully, you hurry toward the main building and pound on the oaken door. It opens, and you enter, enjoying the rush of warm air. A figure in a dark gown with a long veil, greets you. You notice other figures, women similarly dressed in simple dark gray homespun tunics, and long white veils. She beckons you forward and you comply. She leads you to a central round stone hearth, blazing with fire. You hold your frozen hands out to warm, and the warmth spreads throughout your body. She hands you a goblet, filled with warm milk and honey. You gulp it down, and the elixir both relaxes and yet vitalizes you, as your weariness vanishes. You thank her. She tells you her name in a quiet voice. She moves over to the altar and picks up a small bronze strung harp. She plays the instrument delicately as she sings in the ancient Irish language, and the music sweetly fills the stone chamber of the abbey. Others join her and their voices form a harmony of indescribable delicacy. You stand and listen, mesmerized, for what must be hours. pause You notice that there is a side door, open to the compound, and curious, and you decide to explore. You stand at the door and look outside. You see several other small stone buildings, a barn, several pens of well fed cattle, goats, and sheep. In the center of the inner yard is a stone well. A woman in a hooded green mantle is turning the handle, pulling up a heavy pail of water. You go to her and offer to help. She turns to you and you are struck dumb by her beauty. Her hair is as gold as the sunlight filtering through an autumn wood; her eyes as blue as a clear summer sky; her skin as white and translucent as fresh winter snow; and her mouth is the pale pink of a summer flower. She wears a sparkling white samite 69 gown with golden glints under her cloak, with a wide golden belt, buckled in an intricately carved solar face. The light of the dawn seems to emanate from her, rather than the sky. She has an eternal, ageless look to her and a grace beyond beauty. I am Brighid. She says to you in a voice like a chord of golden harp strings. and you are welcome to Cill Dara 70 She places the pail on the stone rim of the well. You are astounded to be in the presence of the patron Saint of Ireland, who is in fact one of the ancient Goddesses of the Celtic people, and stammer a greeting. Then you ask bluntly, Why did my path lead me here to you? To learn the healing way.She answers with a mysterious smile. You want to learn, do you not? Yes, but there is so much to know, so many paths to travel, which one is mine? you ask. There are many paths of healing, She tells you, Some heal with a touch, some with herbs, some with medicine, some by acknowledging a person's pain and helping them to face it, some by releasing their spirit from an ailing body and sending them into the next cycle. She smiles at you gently, Healing is an act of compassion, and of joy. Those who love the path they are on will find they can develop skills and the ability to help others. Those who find it a burden, will not succeed. She takes both your hands between hers, and you kneel before Her. Listen to what she has to say to you. pause She whispers, and the wind picks up her voice and carries it through you. She releases your hands, and they are tingling with energy. You rise. The Saint lifts the heavy pail from the rim of the well and turns to go inside one of the buildings, which is the infirmary. It is a while before you find you can move again. You re-enter the abbey. Your guide had stopped playing her harp and is nowhere to be seen. You wanted to say goodbye to her before you left. You are reluctant to leave, but know you must move on, and you sadly turn toward the oak door that leads back to the world from this magical sanctuary. As you stand at the door, ready to face the cold winter woods, one of the nuns comes toward you bearing something in her arms. It is your guide. This will keep you warm. She says as she spreads a warm green woolen mantle about your shoulders. It is from Brighid. Thank you! You hug her close for a moment. and thank Her for me. Will I see you again? Can I come here again? you are always welcome here. She tells you, I am one of Her Naoi Déag 72 and I am sent to guide you as a healer. Call on me when you need me and I will come, and she kisses you on the cheek, smiles and turns back. With the warmth of Brigit's mantle and the love you feel from the cloister of Druidic nuns, you are able to face the outside world again, and you leave the abbey, feeling renewed and confident http://druidry.org/obod/festivals/imbolc/imbolc_susa/meditation.html

Saint Brigid

Saint Brigid St Brigid of Kidare was one of the high goddesses worshipped throughout the Celtic world, commonly in triple form. Her name means something like "the high one" and is found in many Celtic name formations (for example the several tribes, in Gaul, Britain and elsewhere known as Brigantes). She is the patron of poetry, music, learning , healing, and above all fertility. One of the very early churches of the east midlands originally known as Civias Brigidae, was founded in Co.Kildare probably as early as the fifth century. Its foundress is said to have been a bondswomen, Brigid whose attributes are those of the great goddess. Her festival was on February 1st the old Celtic quarterly feast of Imbolc the name may refer to Belly or bag the feast marked according to an early text "the beginning of the lactation of the ewes" corresponding to the Roman Lupercalia, the Hindu Holi. Cicitas Brigidae may have been presided over by a female bishop, who gave way in due course to an abbess with a male bishop as her coadjutor. Many of the Legends about Brigid not least because the Druid goddess of fertility was celebrated on the same feast day, and stories about the two have come to be linked. It seems that Brigid having been baptised by Patrick himself, was determined to lead a religious life against the wishes of her parents. Eventually her father is said to have taken her to the King of Leinster, hoping to sell her into slavery. As Brigid waited outside the castle, a leper came to beg for alms, and when her father returned, he found she had given away his sword. the King declared that at Brigid's goodness was untameable, and that he was therefore unwilling to hinder her service to God. There is a conflicting account (Probably because it is hard to separate the historical Brigid, who died in the first quarter of the sixth century, and whose feast is on the 1st of February, from the spiritual Brigid, who has affinity with the mother of the Celtic gods and with the Virgin Mary). that her father was Fiech a disciple of the druidic bard Dubtach who was a harper and singer, according to tradition was baptised and eventually became a bishop. Brigid was a born leader, and soon after establishing her cell at Kildare others joined her. With 12 disciples, she asked the travelling bishop, Mel, to pray for god's blessing on them as they took their vows as nuns. As the bishop lifted his arm in blessing he saw tongues of fire descending on Brigids head, and the Holy Spirit caused him to speak over her the words of consecration of a bishop. Whatever the truth of this story, Brigid travelled widely, holding some authority within the church which enabled her to preach to rich and poor alike, and to speak at church synods. The Monastery at Kildare became largest settlement in Ireland, renown for its generous hospitality and fondly known as "the City of the Poor". Many miracles of healing occurred relating to Brigid, one bishop described her as "the Mary of the Gaels
Imbolc Incense and Oil Recipes IMBOLC INCENSE 1 part white willow 1 part rowan berries 2 parts benzoin 1/2 part lily of the valley 1/2 part periwinkle Rhiannon's Blend 3 parts Frankincense 3 parts Dragon's Blood 1 part Red Sandalwood 1 part Cinnamon 1/2 part Myrrh Imbolc Oil 10 parts clove oil 20 parts dragon's blood oil 2 drops rose oil 2 drops chamomile oil 1/8 oz. base oil Imbolc Oil 6 drops frankincense oil 3 drops sandalwood oil 3 drops lavender oil 2 drops cinnamon oil 1/8 oz. base oil Imbolc Oil 1/4 oz. almond oil 10 drops orange oil 9 drops Siberian Fir oil 5 drops frankincense oil 5 drops carnation oil 5 drops primrose oil 5 drops ginger oil 5 drops lavender oil 4 drops nutmeg oil dried orange flowers garnet, ruby added to bottle 1/8 oz. base oil Imbolc Oil 10 parts clove oil 5 parts wisteria oil 5 parts lotus oil 5 parts musk oil 20 parts dragons blood oil 1/8 oz. base oil Imbolc Oil 2 drops jasmine oil 2 drops rose oil 2 drops chamomile oil 2 drops lemon oil 2 drops lavender oil 1/8 oz. base oil Imbolc Oil 8 drops frankincense 4 drops sandalwood oil 4 drops lavender oil 3 drops cinnamon oil 1/8 oz. base oil
Imbolc Ideas Having To Do With Fire . Brigit Fire Whether we circle around a hearth, outdoor bonfire, or kindle a blaze in a cast-iron cauldron, in the season of Brigit we welcome the return of light. Here are some suggestions for a safe and cheerful blaze. Cauldron Fire You will need: a cast-iron pot of any size a lid that fits snugly, for putting out the fire bricks, hotplate or other heat-resistant material to set the cauldron on. Epsom salts rubbing alcohol To keep the blaze going for 45 minutes in a five quart cauldron, you need 1/2 gallon of Epsom salts and approximately 4 to 6 pints of rubbing alcohol Any cast-iron pot can be made into a cauldron with a fire of Epsom salts and rubbing alcohol. This is a very safe blaze. Once the cauldron is secured on a heat-proof surface, pour the Epsom salts in until the bottom is covered, approximately 1 inch deep. Pour rubbing alcohol over the salts until the alcohol is about an inch higher than the salts. Hold a lighted match just above the alcohol. The liquid will light and produce a strong orange flame. The flame burns cool, unlike a wood fire, and it is difficult to burn things in. When the flame gets low, cover to snuff out completely. Add more rubbing alcohol to the cauldron and relight carefully. The warmer the rubbing alcohol, the more quickly it ignites. This fire recipe leaves a significant amount of sediment in the bottom of the cauldron. For this reason, it is best to dedicate a pot strictly for cauldron use. Kindling a Fire This holiday is a good time to teach your older children how to set a fire and kindle a blaze. Most children are eager to help lay a fire, but may be too scared to light one. Using long matches often eases their fear, and with supervision they can become quite proficient at lighting fires. Children are great at gathering wood. A note of caution about burning found wood, however: Make sure you inspect the wood. Scrap plywood gives off toxic fumes, as does wood that has been painted or coated with urethane. Make sure the wood you are burning has not been coated with creosote. Creosote is a dark, often tarry preservative and is commonly found on wood washed up on the beach. Its fumes are toxic, and when burned, the treated wood creates a smoky, stinky blaze. Creosote is easy to identify by its smell, which resembles that of turpentine or paint thinner. Egg Carton Fire Starters You will need: paraffin wax or beeswax (old candle stubs work great for this) the bottom halves of cardboard egg cartons sawdust, pine needles, scraps of cotton material, dry pinecones, or shredded paper scissors a pot Reuse all those old candle ends in this practical, convenient fire project. Stuff each cardboard egg holder with sawdust or other flammable material. Melt the wax in a pot, over low to medium heat. When the wax is melted, carefully pour the wax into each depression in the egg cartons. Make sure the wax does not overflow. Let cool. After the wax has cooled down, use scissors to cut the fire starters apart from each other, leaving the hardened wax inside its cardboard shell. To use, set one or two fire starters in your fireplace, surround with kindling and larger wood, and light. The fire starters will keep burning long enough to light even the most stubborn logs. Fire Safety Never leave candles lit and a blazing fire unattended. It is a good idea to have a pail of water or a fire extinguisher close at hand when having a fire. If you often light fires at your home, try growing an aloe vera plant, or keep some of the pure gel on hand in the fridge, to use as first aid for burns. Fires at the beach are popular in all seasons, and eliminate some of the risks of fires in the woods or in the meadow. Few people are aware of how to extinguish a beach fire safely, however. Covering up a beach fire with sand actually insulates the coals, keeping them burning through the night. Those hidden coals will still be red-hot in the morning waiting for an unsuspecting person to step on them. Always douse a beach fire with water - seawater works as well as fresh water - until there are no more live coals. Wait for the steam to clear; then using a stick, turn over all the coals to make sure no smoldering coals remain. Candle Hat One holiday tradition in Scandinavian countries is for the girls to wear garlands in their hair that hold a circle of lit candles and bless the light's return. We've adapted this candle custom to honor the returning light for Brigit. These paper hats are a simple and safe variation. Draw an inner circle on a 9-inch paper plate, about an inch from the rim. Next draw very light lines dividing the circle into quarters. Draw four rectangular candle shapes, keeping the dividing lines as guides for the candles' centers. The rectangles will meet in the center of the plate in a small square. Cut out the candle shapes, preserving their connection to the ring at the rim. This connection serves as the base of the candle. Bend candles from their base to stand upright. Decorate candles with markers, crayons and glitter. use the discarded plate material to cut flame shapes. Color them bright flame colors, then glue or staple them to the top of the candles. Brigit Candles You will need: 1 recipe salt dough clay a bowl of water 8 1/2 by 11 inch sheet of paper, one for each candle wax paper, cut into 8 1/2 by 11 inch sheets, one for each candle tape 1 T vegetable oil toothpicks small bowl candle making supplies Honor Brigit with new special candles. These candles use molds made from coiled salt dough ropes so that each completely unique candle bears the spiral imprint of the coil. Taper Candles Make ropes by rolling salt dough clay between your hands. Each rope should be two or three feet long and 1/4 to 1/2 inch in diameter. If younger children can't manage such lengths, have them make smaller segments that can be joined later with a little pressure and water. Dip your fingers into the bowl of water occasionally if the dough tends to crack. Roll the paper into a 1 inch wide cylinder and tape it shut. Around this cylinder, tape a piece of wax paper. Coat the wax paper with a thin layer of oil. Lightly moisten a salt dough rope with water. Lay the paper cylinder on its side at one end of the rope. Roll it along the dough, wrapping the rope up the cylinder until it is six inches tall. Be sure the edges of the coiled rope always touch. To provide extra support, at intervals stick several toothpicks vertically through the coils. Make a bottom for the mold by shaping another piece of salt dough into a 3/4 inch thick circle that's larger than the coiled tower in diameter. Moisten the bottom's surface, then carefully lift the coiled tower onto the bottom piece and press gently to make a seal. Pull the paper cylinder out. This slides out easily, leaving the wax paper. Remove it by gently tugging on the wax paper with one hand while you support the clay coils with the others. Inspect each part of the mold, looking for tiny cracks where melted wax could leak. Press these shut. If the coils start to sag, quickly fashion a paper cylinder around the outside of the coils and tape it closed. Trim it to the same height as the clay, so it won't get in the way when you are pouring wax. Set the mold in an empty bowl, in case wax leaks through. You are ready to pour. Pouring the wax is thrilling. Go very slowly up each level to make sure no wax is leaking through. If a leak appears, carefully pinch it shut and pour again. Insert the wick. The wax will harden within an hour, long before the clay dries. To unmold, just unwind the clay. If some sticks, soak the candle in cool water and then gently rinse off the clay. The candles have a wonderfully craggy spiral looping from bottom to top, and burn with a lovely strong flame. Beehive Candles You can also make beehive candles with great success by coiling ropes of salt dough in a small, deep bowl. A rice bowl is the perfect size. It's easier to start with making a spiral, about 3 inches across, outside of the bowl, then transferring this into the bottom of the bowl. Next coil the rope inside the bowl until you reach the top. The candle is burned with the dome side up, so the wick has to be extended through the wax at the bottom of the bowl. When the wax is firm enough to insert the wick, use a slightly larger straw than usual, and push it firmly through the candle, into the dough beneath, straight to the bottom of the bowl. The candle unmolds easily: Lift candle and mold from the bowl and uncoil the mold. Brigit Candleholder To echo the Goddess's symbol of the serpent, make this candleholder, which resembles a coiled snake. Follow directions for making a mold for taper candles, with the following differences: 1. Size your holder by wrapping a paper cylinder around whatever candle you intend to use. Remove candle before proceeding further. 2. Dough ropes should be about 1/2 inch wide and a foot long. If candleholder is taller than 4 inches, use toothpicks for extra support. 3. Make the bottom by coiling a rope into a small circle. 4. After the paper cylinder has been removed, use your candle to gently test of the open end of the candleholder is large enough to accommodate the candle. If it's too small, delicately press the opening wider. If it's too large, fill in with bits of salt dough. 5 Bake the holder as directed. Turn after the first hour to be sure it does not stick to the pan. 6 Cool completely after baking. Then paint with snaky patterns, finishing with eyes on the end of the top coil. From "Circle Round" By Starhawk, Diane Baker and Anne Hill
last post
17 years ago
posts
8
views
2,018
can view
everyone
can comment
everyone
atom/rss

other blogs by this author

 15 years ago
UPDATES
 15 years ago
NSFW? The Pricks
 16 years ago
Utinahica Dig Update
 16 years ago
Pagan Humour
 16 years ago
New Dig
 16 years ago
Situational Update
 16 years ago
Pineland Escavation
 16 years ago
Playlist Code
official fubar blogs
 8 years ago
fubar news by babyjesus  
 13 years ago
fubar.com ideas! by babyjesus  
 10 years ago
fubar'd Official Wishli... by SCRAPPER  
 10 years ago
Word of Esix by esixfiddy  

discover blogs on fubar

blog.php' rendered in 0.077 seconds on machine '190'.