#manx polytheism

[ceo-draiochta]

Hey there, this might be silly question, I have been trying to find a path/belief system that works for me. And I was wondering what is Gaelic polytheisms main worldviews? How are the Tautha de danann or other gods treated? Are they seen as representations of something? How important is praying to them? How does Gaelic polytheism interact with the divine?

Thank you!

Hello! Sorry just saw this now. Sorry for any wait. Thank you so much for your question, I will try and answer as best as I can. While a lot of this does apply to Scottish and Manx polytheism as well, I will be focusing on Irish polytheism as that is what I practice. Please note that everything I say is inherently going to be coloured by my experience and practice and that many people practice in ways completely different to this.

Uncertainty

Ok first things first, Gaelic polytheism is a modern attempt to reconstruct the religion that was replaced with Christianity in the Gaelic regions, this is a religion that for all intents and purposes died off, aspects of these belief systems are however present in the writings of christian monks collectively known as Irish Mythology. This of course means that many stories have inserted christian elements.

This basically means that there is no one right way to do things, and no exact step by steps like you'd find in other religions. Its more of a hot and cold thing. As such the answers to most of your questions cannot be exact "this is what all Gaelic polytheists do and don't", There is however answers that seem more likely and more accepted.

Worldviews

Important to note that there is no creation myth known. Generally beliefs include a certain level of animism, honouring spirits, honouring ancestors, immortality of/renewal of the soul, and the belief in the Otherworld (an t-alltar/an saol eile).

Worship

Honouring of spirits, ancestors and gods is a fairly combined procedure, the exact delineation between Aos Sí (fairies) and gods is blurred. There is also evidence to suggest that the gods Tuatha dé may have been viewed as divine ancestors so quite mixed up. (UPG alert) I would generally consider the Tuatha Dé the most powerful, the most prolific of the Aos Sí rather than something entirely different. (UPG end) Generally offerings are made to known/named gods and the Aos Sí collectively. Offerings to gods is usually something connected to their known attributes, such as a poem for one connected to poetry or alcohol etc. Aos Sí usually get some form of food, traditionally butter and milk. Historically worship would have been done at certain locations, usually a liminal space often involving water. This includes Holy wells, bogs but also megalithic structures and focal points in the landscape such as hills. However the modern pagan generally just has a little corner as an altar.

Death

It seems likely that after death it was believed that the soul crosses into the otherworld and into a place known as Tech Duinn, the home of the first milesean (basically ancestor to irish people) to step foot on the island. Transmigration of the soul (also known as reincarnation) is heavily implied to be a belief amongst pre christian irish people and so it is generally believed that the soul will transmigrate after an indetermined time in Tech Duinn.

Otherworld (an t-alltar/an saol eile)

The otherworld is a world either parallel or below ours (think parallel dimension ig?) where the othercrowd live, a lot of different attributes have been given to the Otherworld but generally time works differently and it is overall abundant. It can connects to ours at certain times of the year and at certain locations. There are those who believe you can visit there through out of body experiences though this is a more recent belief.

Treatment of the Gods and interaction

You will find many different attitudes to gods throughout pagan communities, some of which are uh bad ideas. Generally the attitude taken towards gods is respectful, like how you would talk to your landlord. Generally worship is done in a respectful manner.

Some people believe themselves to communicate with gods through dreams, meditation and various forms of divination. This can change how you interact, if they want to be more casual be more casual, if they like the respect be respectful. That being said communicating to gods like this is not a necessity of paganism only worship. You can just offer gifts and prayers and never speak to them ever if you want. I would say praying is reasonably important, at least try to do the 4 festivals at least. You really can set your own rules. One thing I will say is don't make empty promises, like don't say "I will definitely pray everyday for 2 months" and then don't. Just do what your able and be honest about it.

Representations

Generally they are more so seen as people with particular skills and abilities rather than embodiments of a particular element or force.

Sorry that was really long, I hope this was helpful to you in any way, even if you don't end up with gaelic polytheism good luck. One thing I will say is if you live in Ireland, maybe look up local legends and see if there are particular Sí or gods associated with your area, that's usually a good start. I would recommend Morgan Daimlers Irish Paganism for further reading.

If anyone else has other things to add to these questions please feel free to add on

#irish paganism #celtic paganism #gaelic paganism #irish polytheism #gaelic polytheism #celtic polytheism #mine #also dm me if you want to be able to find the book #I can go through this and get references for my claims if there is demand for it #paganism #gaelpol #dia

[ofbloodandfaith]

If you are going to do an aesthetic of a Celtic god or goddess can you also say which nations pantheon they come from, please?

As the word, ‘Celtic’ covers six nations with different pantheons, myths, culture, language, and folklore. That while overlap has differences.

The six nations being: (1-3 being Gaelic, 4-6 being Brythonic)

Ireland (Irish)

Scotland (Scottish Gaelic)

Isle of Mann (Manx)

Wales (Welsh/Cymraeg)

Cornwall (Cornish)

Brittany (Breton)

#celtic polytheism #gaelic polytheism #brythonic polytheism #welsh polytheism #irish polytheism #breton polytheism #scottish polytheism #manx polytheism #cornish polytheism #mypractice

[phoenyxoftheashes]

Manannan Mac Lir is the ultimate trickster to me and I love him. Lmao

#manannan mac lir #gaelpol #iripol #gaelic polytheism #irish polytheism #manx Polytheism #Scottish Polytheism #scotpol

[an-stoirm]

hello I have two questions to ask, 1- according to the news Thursday is the winter solstice (in the UK if I if it's a differing thing) and I don't know what one would do to honour it? 2- in the guide to Gaelic polytheism, Manx polytheism is mentioned but all the resources I've found seem to be Irish based, i was drawn to Manx polytheism because half my family was Manx but it seems there's not much about it? Is it okay to use practices from Irish or scottish polytheism?

Hello Anon :D

Question 1) Thursday is also the Winter Solstice for me in the US! As for what to do to honor it... It really depends on what you want to do. Here’s Lora O’Brien’s blog post about the Winter Solstice, which deals with some Irish traditions.

Personally, I’ve decided to honor Grian at Winter Solstice and Aine at Summer Solstice (which I’ve noticed a few other GaelPols doing!) This is because of how there is some piece of folklore somewhere that explains that Aine is the goddess of the sun from Summer Solstice to Winter Solstice, and Grian (Aine’s sister) is the goddess of the sun from Winter Solstice to Summer Solstice. 

To start this tradition for myself, I’m going to light a candle to Grian, give her an offering, and say a prayer. I may do an all-night vigil to stay up until the sunrise, but we’ll see if I can handle that.

Question 2) The Guide to Gaelic Polytheism is sorely lacking in Manx resources, and I do apologize for that. Part of that is due to how I’m more focused on Irish resources so I rely on people to give me resources on Manx customs, and part of that is because there just isn’t a lot of online resources on Manx customs.

It does seem like there was a lot of cultural exchanges between the Gaelic cultures in Ireland, Scotland, and Isle of Man, so I don’t think you’ll necessarily offend anyone if you use practices from Irish and Scottish polytheism.

But here’s what I could dig up on Manx stuff just from my brief googling:

Manx resources on Sacred-Texts (due mind that some of this stuff is OLD and may be outdated.)

This website looks promising, though I only heard of it from googling -- but there appears to be sources on everything so yay!

Here’s a book I found!

I hope this helps you Anon! Let me know if you have any questions!

#manx polytheism #manx folklore #isle of man #gaelic polytheism #celtic polytheism #spiritual musings #long post #Anonymous #ask allec

[pagansquare]

Speaking to the Irish Gods: OIr Lesson 2

Welcome to the second tutorial in Old Irish, in service to the Celtic Pagan / Druidic community!

Note: You may wish to print out the lessons so you can read and follow along with the sound file at the same time. Do read through the lesson first though, and then follow along with the sound file.

Read more...

#celtic peoples #indo-european peoples #celtic paganism #celtic polytheism #druidism #druidry #old irish #gaelic languages #irish language #scottish gaelic #manx language #goidelic languages #celtic languages #indo-european languages #pagansquare #pagan paths #the three cauldrons #síthearan nicleòid

[culturecalypsosblog]

Today's blog is on the pagan holiday Lughnasadh or Lammas 🌾☀🍃🍂🍀🦋

Lughnasadh

Language:

Lughnasadh or Lughnasa (/ˈluːnəsə/ LOO-nə-sə, Irish: [ˈl̪ˠuːnˠəsˠə]) is a Gaelic festival marking the beginning of the harvest season. Historically, it was widely observed throughout Ireland, Scotland and the Isle of Man. In Modern Irish it is called Lúnasa, in Scottish Gaelic: Lùnastal, and in Manx: Luanistyn. Traditionally it is held on 1 August, or about halfway between the summer solstice and autumn equinox. In recent centuries some of the celebrations have been shifted to the Sunday nearest this date.

LughnasadhAlso calledLúnasa (Modern Irish)

Lùnastal (Scottish Gaelic)

Luanistyn (Manx Gaelic)Observed byHistorically: Gaels

Today: Irish people, Scottish people, Manx people, Celtic neopagans, WiccansTypeCultural,

Pagan (Celtic polytheism, Celtic Neopaganism)SignificanceBeginning of the harvest seasonCelebrationsOffering of First Fruits, feasting, handfasting, fairs, athletic AugustRelated toCalan Awst, Lammas

Lughnasadh is one of the four Gaelic seasonal festivals, along with Samhain, Imbolc and Beltane. It corresponds to other European harvest festivals such as the Welsh Gŵyl Awst and the English Lammas.

Lughnasadh is mentioned in some of the earliest Irish literature and has pagan origins. The festival itself is named after the god Lugh. It inspired great gatherings that included religious ceremonies, ritual athletic contests (most notably the Tailteann Games), feasting, matchmaking, and trading. Traditionally there were also visits to holy wells. According to folklorist Máire MacNeill, evidence shows that the religious rites included an offering of the 'First Fruits', a feast of the new food and of bilberries, the sacrifice of a bull, and a ritual dance-play in which Lugh seizes the harvest for mankind and defeats the powers of blight. Many of the activities would have taken place on top of hills and mountains.

Lughnasadh customs persisted widely until the 20th century, with the event being variously named 'Garland Sunday', 'Bilberry Sunday', 'Mountain Sunday' and 'Crom Dubh Sunday'. The custom of climbing hills and mountains at Lughnasadh has survived in some areas, although it has been re-cast as a Christian pilgrimage. The best known is the 'Reek Sunday' pilgrimage to the top of Croagh Patrick on the last Sunday in July. A number of fairs are also believed to be survivals of Lughnasadh, for example, the Puck Fair.

Since the late 20th century, Celtic neopagans have observed Lughnasadh, or something based on it, as a religious holiday. In some places, elements of the festival have been revived as a cultural event.

In Old Irish the name was Lugnasad (Modern Irish: [ˈl̪ˠʊɣnˠəsˠəd̪ˠ]). This is a combination of Lug (the god Lugh) and násad (an assembly), which is unstressed when used as a suffix. Later spellings include Luᵹ̇nasaḋ, Lughnasadh and Lughnasa.

In Modern Irish the spelling is Lúnasa [ˈl̪ˠuːnˠəsˠə], which is also the name for the month of August. The genitive case is also Lúnasa as in Mí Lúnasa (Month of August) and Lá Lúnasa (Day of Lúnasa). In Modern Scottish Gaelic (Gàidhlig), the festival and the month are both called Lùnastal [ˈl̪ˠuːnəs̪t̪əl̪ˠ]. In Manx (Gaelg), the festival and the month are both called Luanistyn [ˈluanɪstθən]. The day itself may be called either Laa Luanistyn or Laa Luanys.

In Welsh (Cymraeg), the day is known as Calan Awst, originally a Latin term, the Calends of August in English. In Breton (brezhoneg), the day was known as Gouel Eost, the Feast of August.

Historic Lughnasadh customs:

In Irish mythology, the Lughnasadh festival is said to have begun by the god Lugh (modern spelling: Lú) as a funeral feast and athletic competition (see funeral games) in commemoration of his mother or foster-mother Tailtiu. She was said to have died of exhaustion after clearing the plains of Ireland for agriculture. Tailtiu may have been an earth goddess who represented the dying vegetation that fed mankind. The funeral games in her honour were called the Óenach Tailten or Áenach Tailten (modern spelling: Aonach Tailteann) and were held each Lughnasadh at Tailtin in what is now County Meath. According to medieval writings, kings attended this óenach and a truce was declared for its duration. It was similar to the Ancient Olympic Games and included ritual athletic and sporting contests, horse racing, music and storytelling, trading, proclaiming laws and settling legal disputes, drawing-up contracts, and matchmaking. At Tailtin, trial marriages were conducted, whereby young couples joined hands through a hole in a wooden door. The trial marriage lasted a year and a day, at which time the marriage could be made permanent or broken without consequences. A similar Lughnasadh festival, the Óenach Carmain, was held in what is now County Kildare. Carman is also believed to have been a goddess, perhaps one with a similar tale as Tailtiu. The Óenach Carmain included a food market, a livestock market, and a market for foreign traders. After the 9th century the Óenach Tailten was celebrated irregularly and it gradually died out. It was revived for a period in the 20th century as the Tailteann Games.

A 15th century version of the Irish legend Tochmarc Emire ("the Wooing of Emer") is one of the earliest documents to record these festivities.

From the 18th century to the mid 20th century, many accounts of Lughnasadh customs and folklore were recorded. In 1962 The Festival of Lughnasa, a study of Lughnasadh by folklorist Máire MacNeill, was published. MacNeill studied surviving Lughnasadh customs and folklore as well as the earlier accounts and medieval writings about the festival. She concluded that the evidence testified to the existence of an ancient festival around 1 August that involved the following:

Pilgrims climbing Croagh Patrick on "Reek Sunday". It is believed that climbing hills and mountains was a big part of the festival since ancient times, and the "Reek Sunday" pilgrimage is likely a continuation of this.

A solemn cutting of the first of the corn of which an offering would be made to the deity by bringing it up to a high place and burying it; a meal of the new food and of bilberries of which everyone must partake; a sacrifice of a sacred bull, a feast of its flesh, with some ceremony involving its hide, and its replacement by a young bull; a ritual dance-play perhaps telling of a struggle for a goddess and a ritual fight; an installation of a [carved stone] head on top of the hill and a triumphing over it by an actor impersonating Lugh; another play representing the confinement by Lugh of the monster blight or famine; a three-day celebration presided over by the brilliant young god [Lugh] or his human representative. Finally, a ceremony indicating that the interregnum was over, and the chief god in his right place again.

According to MacNeill, the main theme that emerges from the folklore and rituals of Lughnasadh is a struggle for the harvest between two gods. One god – usually called Crom Dubh – guards the grain as his treasure. The other god – Lugh – must seize it for mankind. Sometimes, this was portrayed as a struggle over a woman called Eithne, who represents the grain. Lugh also fights and defeats a figure representing blight. MacNeill says that these themes can be seen in earlier Irish mythology, particularly in the tale of Lugh defeating Balor, which seems to represent the overcoming of blight, drought and the scorching summer sun. In surviving folklore, Lugh is usually replaced by Saint Patrick, while Crom Dubh is a pagan chief who owns a granary or a bull and who opposes Patrick, but is overcome and converted. Crom Dubh is likely the same figure as Crom Cruach and shares some traits with the Dagda and Donn. He may be based on an underworld god like Hades and Pluto, who kidnaps the grain goddess Persephone but is forced to let her return to the world above before harvest time.

Many of the customs described by MacNeill and by medieval writers were being practised into the modern era, though they were either Christianized or shorn of any pagan religious meaning. Many of Ireland's prominent mountains and hills were climbed at Lughnasadh. Some of the treks were eventually re-cast as Christian pilgrimages, the most well-known being Reek Sunday—the yearly pilgrimage to the top of Croagh Patrick in late July. Other hilltop gatherings were secular and attended mostly by the youth. In Ireland, bilberries were gathered and there was eating, drinking, dancing, folk music, games and matchmaking, as well as athletic and sporting contests such as weight-throwing, hurling and horse racing. At some gatherings, everyone wore flowers while climbing the hill and then buried them at the summit as a sign that summer was ending. In other places, the first sheaf of the harvest was buried. There were also faction fights, whereby two groups of young men fought with sticks. In 18th-century Lothian, rival groups of young men built towers of sods topped with a flag. For days, each group tried to sabotage the other's tower, and at Lughnasadh they met each other in 'battle'. Bull sacrifices around Lughnasadh time were recorded as late as the 18th century at Cois Fharraige in Ireland (where they were offered to Crom Dubh) and at Loch Maree in Scotland (where they were offered to Saint Máel Ruba). Special meals were made with the first produce of the harvest. In the Scottish Highlands, people made a special cake called the lunastain, which may have originated as an offering to the gods.

Another custom that Lughnasadh shared with Imbolc and Beltane was visiting holy wells, some specifically clootie wells. Visitors to these wells would pray for health while walking sunwise around the well; they would then leave offerings, typically coins or clooties. Although bonfires were lit at some of the open-air gatherings in Ireland, they were rare and incidental to the celebrations.

Traditionally, Lughnasadh has always been reckoned as the first day of August. In recent centuries, however, much of the gatherings and festivities associated with it shifted to the nearest Sundays – either the last Sunday in July or first Sunday in August. It is believed this is because the coming of the harvest was a busy time and the weather could be unpredictable, which meant work days were too important to give up. As Sunday would have been a day of rest anyway, it made sense to hold celebrations then. The festival may also have been affected by the shift to the Gregorian calendar.

Modern Lughnasadh customs:

In Ireland, some of the mountain pilgrimages have survived. By far the most popular is the Reek Sunday pilgrimage at Croagh Patrick, which attracts tens of thousands of pilgrims each year.

The Puck Fair circa 1900, showing the wild goat (King Puck) atop his 'throne'

The Puck Fair is held each year in early August in the town of Killorglin, County Kerry. It has been traced as far back as the 16th century but is believed to be a survival of a Lughnasadh festival. At the beginning of the three-day festival, a wild goat is brought into the town and crowned 'king', while a local girl is crowned 'queen'. The festival includes traditional music and dancing, a parade, arts and crafts workshops, a horse and cattle fair, and a market. It draws a great number of tourists each year.

In recent years, other towns in Ireland have begun holding yearly Lughnasa Festivals and Lughnasa Fairs. Like the Puck Fair, these often include traditional music and dancing, arts and crafts workshops, traditional storytelling, and markets. Such festivals have been held in Gweedore, Sligo, Brandon, Rathangan and a number of other places. Craggaunowen, an open-air museum in County Clare, hosts a yearly Lughnasa Festival at which historical re-enactors demonstrate elements of daily life in Gaelic Ireland. It includes displays of replica clothing, artefacts, weapons and jewellery. A similar event has been held each year at Carrickfergus Castle in County Antrim. In 2011 RTÉ broadcast a Lughnasa Live television program from Craggaunowen.

In the Irish diaspora, survivals of the Lughnasadh festivities are often seen by some families still choosing August as the traditional time for family reunions and parties, though due to modern work schedules these events have sometimes been moved to adjacent secular holidays, such as the Fourth of July in the United States.

The festival is referenced in the 1990 play Dancing at Lughnasa by Brian Friel, which was adapted into a 1998 film of the same name.

Neopaganism:

Lughnasadh, or similar festivities based on it, is observed by some modern Pagans in general and Celtic Neopagans in particular. Despite their common name, such Lughnasadh celebrations can differ widely. While some attempt to emulate the historic festival as much as possible,others base their celebrations on many sources, the Gaelic festival being only one of them.

Neopagans usually celebrate Lughnasadh on 1 August in the Northern Hemisphere and 1 February in the Southern Hemisphere, often beginning their festivities at sunset the evening before. Some Neopagans celebrate it at the astronomical midpoint between the summer solstice and autumn equinox, or the full moon nearest this point. In 2020, this astronomical midpoint falls on 7 August (Northern hemisphere) or 4 February (Southern hemisphere).

Celtic Reconstructionist:

Celtic Reconstructionist pagans strive for continuity with pre-Christian practices of the Celts, based on research and historical accounts, but may be modified slightly to suit modern life. Reconstructionists avoid syncretic or eclectic approaches that combine practices from different cultures.

Celtic Reconstructionists who follow Gaelic traditions tend to celebrate Lughnasadh at the time of "first fruits", or on the full moon nearest this time. In the Northeastern United States, this is often the time of the blueberry harvest, while in the Pacific Northwest the blackberries are often the festival fruit. In Celtic Reconstructionism, Lughnasadh is seen as a time to give thanks to the spirits and deities for the beginning of the harvest season, and to propitiate them with offerings and prayers not to harm the still-ripening crops. The god Lugh is honoured by many at this time, and gentle rain on the day of the festival is seen as his presence and his bestowing of blessings. Many Celtic Reconstructionists also honour the goddess Tailtiu at Lughnasadh, and may seek to keep the Cailleachan from damaging the crops, much in the way appeals are made to Lugh.

Wiccia:

Wiccans use the names "Lughnasadh" or "Lammas" for the first of their autumn harvest festivals. It is one of the eight yearly "Sabbats" of their Wheel of the Year, following Midsummer and preceding Mabon. It is seen as one of the two most auspicious times for handfasting, the other being at Beltane. Some Wiccans mark the holiday by baking a figure of the "corn god" in bread, and then symbolically sacrificing and eating it.

I hope you enjoyed this blog more to follow soon.

Blessed be,

Culture Calypso's Blog

#lughnasadh #paganism #holydays #spirituality #pagan holidays #lammas

[morgandria]

Gaelic Roundtable, March 2017 - Journeys

Tell us a little bit about your practice; what kind of Gaelic Polytheism do you practice?

I identify as an Irish polytheist. Kinda. I don’t really know if the label fits, some days. I tried being a reconstructionist for a while in the early 00′s, but I didn’t have a lot of success. What I practice now is not as dependent on historical accuracy - I live here and now, so my practices do, too. 

Is it Historically Oriented or Eclectic?

I believe my practices are both. I look to the past as something to root my practices in, if possible,  I always strive to be respectful of the past - I don’t believe in altering things until they’re radically out of context from their origins. I won’t cram something into a construct that it obviously doesn’t fit it. That being said, I’m not afraid to move towards a more eclectic approach if it suits my need better - practicality is important to me. I just try not to remove things too far from their source, lest they become meaningless and disrespectful.

Are you a member of an Organization like OBOD or another one?

No. I’ve considered joining a group in the past, but it’s just not something that panned out. I haven’t had a terribly good experience looking for community online, so I’m hesitant to try again.

Do you follow the Irish, Scottish, or Manx beliefs- or maybe a combination of the three?

My leanings are mainly Irish. There might be a dash of Scottish in there, in how I interact with The Cailleach.

And more importantly, how did you wind up at Gaelic Polytheism? What drew you to our faith and made you start practicing?

I suppose I came into polytheism in a roundabout way. My first direct contact came from The Morrigan; it was a profound and life-altering experience. It’s so personal - it’s still too raw to share with others, even though it’s been more than 20 years since. What I will share here is that during this encounter She said to me “I place upon you the mantle of my people.” I felt like I was being brought into a new family - connected to something vast and vital.

Initially I was only working with The Morrigan, but eventually other deities from the Irish pantheon knocked on my door. It only seemed natural to honour them as the gods of my household after a certain point.

It hasn’t been a smooth road - lots of trial and error, lots of UPG. Once I gave up caring if what I was doing was ‘right’, or if anyone else would approve, I got a lot happier, and the bumps smoothed out. I’d say 90% of my practice is simply tending shrines and making offerings as appropriate. I don’t often celebrate holidays with rituals, but this is slowly changing now that I’ve found a ritual format that works for me.

If you’re interested in joining in, visit The Gaelic Roundtable blog,

#Gaelic Roundtable #personal #gaelic polytheism

[an-tarbh]

How I became an Irish Polytheist

I want to thank The Gaelic Roundtable for asking me to participate in this month’s roundtable. 

So, onto March’s topic:

Tell us a little bit about your practice; what kind of Gaelic Polytheism do you practice? Is it Historically Oriented or Eclectic? Are you a member of an Organization like OBOD or another one? Do you follow the Irish, Scottish, or Manx beliefs- or maybe a combination of the three? And more importantly, how did you wind up at Gaelic Polytheism? What drew you to our faith and made you start practicing? 

Answer:

I first became aware of something like Irish Polytheism (IP) back in the late 1990′s. At the time, my mother was highly interested in other religions and spiritualities and never shied away from my questions as she explored and created her own practice. Some deities like Brigid and the Morrigan became vaguely familiar to me because those were the deities she loosely worshipped (though she did/ does still calle(d) the both of them “The Triple Goddess”). However, as I grew up in a very religious part of the South, my interest in my mother’s spirituality rapidly declined after my parents split. This was in part due to threats made to my family concerning my ‘unhealthy interests in the occult’ and constantly being harassed by various family members who told me they wouldn’t hesitate to burn me (nevermind the fact that what I was interested in was distinctly different from the Craft I was being taught). 

But, I digress. 

After about 15 years of me trying out every Christian denomination and even (albeit briefly) studying Islam, and not finding where I felt comfortable, I started looking up various paths of spiritualities. I even took the BeliefNet quiz which helped me narrow down my possibilities and led me to briefly joining OBOD. A couple of days passed before I discovered Tumblr. Immediately, I created an account and was amazed to see so many other polytheists available to learn from and have discussions with.  

Initially, I described myself as being an Gaelic Polytheist (GP). However, after a few months, I found myself questioning whether or not this felt right. So, I began searching again (at this point, I’m a pro at wandering but not quite being lost). I start exploring other polytheist practices related to GP and that’s how I found IP. 

When I found IP, I knew it was for me. For the first time, it felt right and everything in me was telling me I had finally found my home. I immersed myself as much as I could and followed any blog I could find that offered even a morsel of guidance. 

That was almost 2 years ago and I still rely on the Tumblr community to learn from and grow as I continue my own studies. I will say that back when I first started practicing, I tried to keep my practice in the strictest sense of being historically oriented. I refused to listen to my intuition and I wouldn’t acknowledge any unverified personal gnosis (UPG) unless a handful of longer practicing polytheists also confirmed it (shared personal gnosis or SPG). Today, however, my practice is a mix of historical and UPG. For example, my offerings are pulled from lore (when it’s possible) but I tend to associate Flidais with foxes (UPG) even though most people associate deer with her due to her chariot and her supplying deer milk to an entire army (see The Driving of the Cattle of Flidais). 

Anyway, before I make this post even longer, I’m gonna stop right here. If there are any questions, please don’t hesitate to ask or message me! 

Once again, thank you TGR for asking me to participate and allowing me to share how I became an IP!

#Irish polytheism #gaelic roundtable

[captivebloom]

Beltane in the Northern Hemisphere will be celebrated beginning on the eve of April 30th and continuing in to May 1st. Beltane (pronounced /ˈbɛl.teɪn/) is the Gaelic May Day festival. It is held about halfway between the spring equinox and the summer solstice. In the Southern Hemisphere, it is usually celebrated on November 1st, with the festivities beginning on the evening of October 31st. Also Called: (Lá) Bealtaine (Irish), (Là) Bealltainn (Scottish Gaelic), (Laa) Boaltinn/Shenn da Boaldyn (Manx), Beltine and Beltaine Observed By: - Historically: Gaels - Today: Irish people, Scottish people, Manx people, Celtic Neo-Pagans and Wiccans Type of Festival: Cultural, Pagan (Celtic polytheism, Celtic Neopaganism, Wicca) Significance: Beginning of summer Celebrations: Lighting bonfires, decorating homes with May flowers, making May bushes, visiting holy wells, feasting Rituals: Bonfire, abundance, planting, fertility, honoring Cernunnos and the May Queen, May pole dance and handfasting Date - Northern Hemisphere: 1 May (beginning Beltane Eve 30 April) - Southern Hemisphere: 1 November (beginning Beltane Eve 31 October) Frequency Annual Related To: May Day, Calan Mai, Walpurgis Night http://www.thesmartwitch.com/ [Image: Vintage Maypole covered in daisies. Found on the Internet.]

#beltane

[guidetogaelicpolytheism]

The Guide to Gaelic Polytheism has been updated! I bring you a brief article on Samhain.

- Allec

#gaelic polytheism #irish polytheism #scottish polytheism #manx polytheism #celtic polytheism #gtgp update

[ofbloodandfaith]

The reason I call Welsh polytheism, Cymraeg polytheism is similar to why Hellenic polytheism is called ‘Hellenic’ and not Greek polytheism.

Cymraeg means Welsh and is what we call ourselves in our own language with various grammatically correct spellings, so it makes sense that our religion and gods would be classified as Cymraeg.

Then it would be Brythonic along with Cornwall and Brittany, and lastly, it would be Celtic along with Cornwall (Cornish), Brittany (Bretons), Ireland (Irish), Scotland (Scottish), and the Isle of Mann (Manx)

#cymraeg polytheism #welsh polytheism #welsh myth #welsh folklore #welsh magic #iolo morganwg is most likely a fake #for love of Llyr #the children of darkness have my soul #brythonic

[phoenyxoftheashes]

I have a question about mixing pantheons. I see you're both a Gaelic polytheist and a Hellenic polytheist. How do you blend the two?

I actually don’t “mix” the two, I keep them separate.  And that’s for a number of reasons:

1.) The two pantheons are very different when it comes to “holiness”.  When it comes to the Irish gods (Gaelic pantheon doesn’t really exist since “gaelic” refers to Irish gods, Scottish gods, Manx gods, etc.  I deal with the Irish gods specifically but draw from some Scottish myths and am fascinated by Scottish creatures.), they’re not really on the same level as the Theoi.  The Tuatha De Danann are more down to earth and much more…human, I shall say.  The Theoi are much more revered and holy.  This connects to ritual pureness…

2.) Ritual purity is an important aspect of Hellenic polytheism.  Irish polytheism?  Not so much.  I also wash my hands (and possibly my face/body if I have the spoons) before addressing the Theoi/Hellenic gods.  This is so I can wash the miasma from my being and cleanse myself before addressing the gods formally.  The Tuatha De Danann?  They don’t give a shit if you’re dirty or not.  To put it bluntly.  lol.  

3.) When it comes to eating food offerings after a while, it’s okay in Hellenic polytheism and not okay in Irish polytheism (or rather, it’s taboo/considered unhealthy because it is believed the spirits/gods drain the energy from the food).  So for the Irish gods I always throw away the food or drink offerings.  For the Hellenic gods I can drink or eat the offerings after a period of time.

4.) Similar to number 1, the Irish gods may or may not have been humans who became gods through centuries of ancestor worship.  The Hellenic gods are undoubtedly gods and have always been gods.  We’re (as mortals) not on the same level as the Theoi.  But for the Tuatha De Danann?  My relationship with them is more like they’re my really good friends.  Flidais is more like a mother figure to me, Manannan is like the goofy uncle, Lugh is like a big brother, and Brighid is like a big sister.  They’re more like family/friends than gods I worship.  The Hellenic gods don’t have the same relationship style (at least for me), they’re more distant and awe inspiring.  The only exception being Hermes whom I have a close relationship with…..he’s the one that drew me back to Hellenic Polytheism.

So long story short, or tl;dr:

* The hellenic gods are more holy

* I focus more on ritual purity with the hellenic gods

* Eating food/drinking drinks offered to the Irish gods is taboo

* The Hellenic gods are more god-like, and the Irish gods are more human-like

#hellenic polytheism #miasma #pagan #gaelpol #iripol #irish polytheism #gaelic polytheism #celtic polytheism #celtic paganism #hellenic pagan

[an-stoirm]

Hi! I was wondering where you would point someone who is wanting to be a more devout Gaelic polytheist, as like a starting point? When I was a baby witch I started out with Cunningham and Wicca because that was the only thing available before my parents banned me from practicing. As an adult, I'm much more drawn to the Celtic pantheon and Gaelic polytheism feels like a much better fit, but there's so much more information out there compared to 10-15 years ago its a little overwhelming.

Hey Anon!

There are a lot of good starting points, but it kinda depends on what you want to do?

I’m finding Gods and Goddesses of Ireland by Morgan Daimler to be a fantastic starting point, albeit it only focuses on deities -- not fae, not ancestors, etc which all can be part of Gaelic Polytheism. 

Story Archaeology Podcast is also a great starting point to get familiarized with the folklore, the characters of the folklore (often time deities or the fae), and the Irish culture. 

Otherwise, just reading the myths and legends yourself is a great way to begin. Mary Jones Encyclopedia has a list of digital translations of the Celtic myths and legends. It can be a bit dense at times, and Christian influence is very much present, but it’s still a place to start and you can build from there. 

I do regret that I have a fairly Irish-focused resources, but my focus has been Irish culture specifically. There are some good Manx and Scottish resources too, but that would take me a bit more digging to find (I have them written down somewhere...)

But yeah, there’s some starting points! If nothing I wrote feels like a good place for you to start, write back to me and I’ll try to help you find what will work for you ^_^

Best of luck Anon!

#celtic polytheism #irish polytheism #gaelic polytheism #gaelpol #spiritual musings #Anonymous #ask allec

[themodernsouthernpolytheist]

Hey, fireinthesea, thought you might enjoy this! I haven’t done any diggin into any of the claims, but interesting nonetheless! 

#Samhain #Holidays & Festivals #Gaelic Polytheism #Manx Polytheism #Hop Tu Naa #Isle of Man

[culturecalypsosblog]

Today's blog is on the pagan holiday Beltane on 5-1-21 BLESSED BELTANE!

🌳👑🌿🔥🙌🍄🌖🌌🌼🦋🌻🌸💐

Beltane

Beltane or Beltain (/ˈbɛl.teɪn/) is the Gaelic May Day festival. Most commonly it is held on 1 May, or about halfway between the spring equinox and summer solstice. Historically, it was widely observed throughout Ireland, Scotland, and the Isle of Man. In Irish the name for the festival day is Lá Bealtaine ([l̪ˠaː ˈbʲal̪ˠt̪ˠənʲə]), in Scottish Gaelic Là Bealltainn ([l̪ˠaː ˈpjaul̪ˠt̪ɪɲ]) and in Manx Gaelic Laa Boaltinn/Boaldyn. It is one of the four Gaelic seasonal festivals—along with Samhain, Imbolc and Lughnasadh—and is similar to the Welsh Calan Mai.

Also calledLá Bealtaine  (Irish)

Là Bealltainn  (Scottish Gaelic)

Laa Boaltinn/Boaldyn  (Manx)[1]

Beltaine  (French)

Beltain; Beltine; Beltany[2][3]Observed byHistorically: Gaels

Today: Irish people, Scottish people, Manx people, Galician people, Wiccans, and Celtic neopagansTypeCultural

Pagan (Celtic polytheism, Celtic neopaganism, Wicca)SignificanceBeginning of summerCelebrationslighting bonfires, decorating homes with May flowers, making May bushes, visiting holy wells, feastingDate1 May[4]

(or 1 November in the S. Hemisphere)FrequencyannualRelated toMay Day, Calan Mai, Walpurgis Night

Beltane is mentioned in some of the earliest Irish literature and is associated with important events in Irish mythology. Also known as Cétshamhain ("first of summer"), it marked the beginning of summer and it was when cattle were driven out to the summer pastures. Rituals were performed to protect the cattle, crops and people, and to encourage growth. Special bonfires were kindled, and their flames, smoke and ashes were deemed to have protective powers. The people and their cattle would walk around or between bonfires, and sometimes leap over the flames or embers. All household fires would be doused and then re-lit from the Beltane bonfire. These gatherings would be accompanied by a feast, and some of the food and drink would be offered to the aos sí. Doors, windows, byres and livestock would be decorated with yellow May flowers, perhaps because they evoked fire. In parts of Ireland, people would make a May Bush: typically a thorn bush or branch decorated with flowers, ribbons, bright shells and rushlights. Holy wells were also visited, while Beltane dew was thought to bring beauty and maintain youthfulness. Many of these customs were part of May Day or Midsummer festivals in other parts of Great Britain and Europe.

Beltane celebrations had largely died out by the mid-20th century, although some of its customs continued and in some places it has been revived as a cultural event. Since the late 20th century, Celtic neopagans and Wiccans have observed Beltane or a related festival as a religious holiday. Neopagans in the Southern Hemisphere celebrate Beltane on or around 1 November.

Historic Beltane customs

Beltane was one of four Gaelic seasonal festivals: Samhain (~1 November), Imbolc (~1 February), Beltane (~1 May), and Lughnasadh (~1 August). Beltane marked the beginning of the pastoral summer season, when livestock were driven out to the summer pastures. Rituals were held at that time to protect them from harm, both natural and supernatural, and this mainly involved the "symbolic use of fire". There were also rituals to protect crops, dairy products and people, and to encourage growth. The aos sí (often referred to as spirits or fairies) were thought to be especially active at Beltane (as at Samhain) and the goal of many Beltane rituals was to appease them. Most scholars see the aos sí as remnants of the pagan gods and nature spirits. Beltane was a "spring time festival of optimism" during which "fertility ritual again was important, perhaps connecting with the waxing power of the sun".

Before the modern era

Beltane (the beginning of summer) and Samhain (the beginning of winter) are thought to have been the most important of the four Gaelic festivals. Sir James George Frazer wrote in The Golden Bough: A Study in Magic and Religion that the times of Beltane and Samhain are of little importance to European crop-growers, but of great importance to herdsmen. Thus, he suggests that halving the year at 1 May and 1 November dates from a time when the Celts were mainly a pastoral people, dependent on their herds.

The earliest mention of Beltane is in Old Irish literature from Gaelic Ireland. According to the early medieval texts Sanas Cormaic (written by Cormac mac Cuilennáin) and Tochmarc Emire, Beltane was held on 1 May and marked the beginning of summer. The texts say that, to protect cattle from disease, the druids would make two fires "with great incantations" and drive the cattle between them.

According to 17th-century historian Geoffrey Keating, there was a great gathering at the hill of Uisneach each Beltane in medieval Ireland, where a sacrifice was made to a god named Beil. Keating wrote that two bonfires would be lit in every district of Ireland, and cattle would be driven between them to protect them from disease. There is no reference to such a gathering in the annals, but the medieval Dindsenchas includes a tale of a hero lighting a holy fire on Uisneach that blazed for seven years. Ronald Hutton writes that this may "preserve a tradition of Beltane ceremonies there", but adds "Keating or his source may simply have conflated this legend with the information in Sanas Chormaic to produce a piece of pseudo-history. Nevertheless, excavations at Uisneach in the 20th century found evidence of large fires and charred bones, showing it to have been ritually significant.

Beltane is also mentioned in medieval Scottish literature. An early reference is found in the poem 'Peblis to the Play', contained in the Maitland Manuscripts of 15th- and 16th-century Scots poetry, which describes the celebration in the town of Peebles.

Modern era

From the late 18th century to the mid 20th century, many accounts of Beltane customs were recorded by folklorists and other writers. For example John Jamieson, in his Etymological Dictionary of the Scottish Language (1808) describes some of the Beltane customs which persisted in the 18th and early 19th centuries in parts of Scotland, which he noted were beginning to die out. In the 19th century, folklorist Alexander Carmichael (1832–1912), collected the Gaellic song Am Beannachadh Bealltain (The Beltane Blessing) in his Carmina Gadelica, which he heard from a crofter in South Uist. The first two verses were sung as follows:

Beannaich, a Thrianailt fhioir nach gann, (Bless, O Threefold true and bountiful,)

Mi fein, mo cheile agus mo chlann, (Myself, my spouse and my children,)

Mo chlann mhaoth's am mathair chaomh 'n an ceann, (My tender children and their beloved mother at their head,)

Air chlar chubhr nan raon, air airidh chaon nam beann, (On the fragrant plain, at the gay mountain sheiling,)

Air chlar chubhr nan raon, air airidh chaon nam beam. (On the fragrant plain, at the gay mountain sheiling.)

Gach ni na m' fhardaich, no ta 'na m' shealbh, (Everything within my dwelling or in my possession,)

Gach buar is barr, gach tan is tealbh, (All kine and crops, all flocks and corn,)

Bho Oidhche Shamhna chon Oidhche Bheallt, (From Hallow Eve to Beltane Eve,)

Piseach maith, agus beannachd mallt, (With goodly progress and gentle blessing,)

Bho mhuir, gu muir, agus bun gach allt, (From sea to sea, and every river mouth,)

Bho thonn gu tonn, agus bonn gach steallt. (From wave to wave, and base of waterfall.)[18]

Bonfires

A Beltane bonfire at Butser Ancient Farm

Bonfires continued to be a key part of the festival in the modern era. All hearth fires and candles would be doused before the bonfire was lit, generally on a mountain or hill. Ronald Hutton writes that "To increase the potency of the holy flames, in Britain at least they were often kindled by the most primitive of all means, of friction between wood." In the 19th century, for example, John Ramsay described Scottish Highlanders kindling a need-fire or force-fire at Beltane. Such a fire was deemed sacred. In the 19th century, the ritual of driving cattle between two fires—as described in Sanas Cormaic almost 1000 years before—was still practised across most of Ireland and in parts of Scotland. Sometimes the cattle would be driven "around" a bonfire or be made to leap over flames or embers. The people themselves would do likewise. In the Isle of Man, people ensured that the smoke blew over them and their cattle. When the bonfire had died down, people would daub themselves with its ashes and sprinkle it over their crops and livestock. Burning torches from the bonfire would be taken home, where they would be carried around the house or boundary of the farmstead and would be used to re-light the hearth. From these rituals, it is clear that the fire was seen as having protective powers. Similar rituals were part of May Day, Midsummer or Easter customs in other parts of the British Isles and mainland Europe. According to Frazer, the fire rituals are a kind of imitative or sympathetic magic. According to one theory, they were meant to mimic the Sun and to "ensure a needful supply of sunshine for men, animals, and plants". According to another, they were meant to symbolically "burn up and destroy all harmful influences".

Food was also cooked at the bonfire and there were rituals involving it. Alexander Carmichael wrote that there was a feast featuring lamb, and that formerly this lamb was sacrificed. In 1769, Thomas Pennant wrote that, in Perthshire, a caudle made from eggs, butter, oatmeal and milk was cooked on the bonfire. Some of the mixture was poured on the ground as a libation. Everyone present would then take an oatmeal cake, called the bannoch Bealltainn or "Beltane bannock". A bit of it was offered to the spirits to protect their livestock (one bit to protect the horses, one bit to protect the sheep, and so forth) and a bit was offered to each of the animals that might harm their livestock (one to the fox, one to the eagle, and so forth). Afterwards, they would drink the caudle.

According to 18th century writers, in parts of Scotland there was another ritual involving the oatmeal cake. The cake would be cut and one of the slices marked with charcoal. The slices would then be put in a bonnet and everyone would take one out while blindfolded. According to one writer, whoever got the marked piece would have to leap through the fire three times. According to another, those present would pretend to throw them into the fire and, for some time afterwards, they would speak of them as if they were dead. This "may embody a memory of actual human sacrifice", or it may have always been symbolic. A similar ritual (i.e. of pretending to burn someone in the fire) was practised at spring and summer bonfire festivals in other parts of Europe.

Flowers and May Bushes

A flowering hawthorn

Yellow flowers such as primrose, rowan, hawthorn, gorse, hazel, and marsh marigold were placed at doorways and windows in 19th century Ireland, Scotland and Mann. Sometimes loose flowers were strewn at the doors and windows and sometimes they were made into bouquets, garlands or crosses and fastened to them. They would also be fastened to cows and equipment for milking and butter making. It is likely that such flowers were used because they evoked fire. Similar May Day customs are found across Europe.

The May Bush and May Bough was popular in parts of Ireland until the late 19th century. This was a small tree or branch—typically hawthorn, rowan, holly or sycamore—decorated with bright flowers, ribbons, painted shells, and so forth. The tree would either be decorated where it stood, or branches would be decorated and placed inside or outside the house. It may also be decorated with candles or rushlights. Sometimes a May Bush would be paraded through the town. In parts of southern Ireland, gold and silver hurling balls known as May Balls would be hung on these May Bushes and handed out to children or given to the winners of a hurling match. In Dublin and Belfast, May Bushes were brought into town from the countryside and decorated by the whole neighbourhood. Each neighbourhood vied for the most handsome tree and, sometimes, residents of one would try to steal the May Bush of another. This led to the May Bush being outlawed in Victorian times. In some places, it was customary to dance around the May Bush, and at the end of the festivities it may be burnt in the bonfire.

Thorn trees were seen as special trees and were associated with the aos sí. The custom of decorating a May Bush or May Tree was found in many parts of Europe. Frazer believes that such customs are a relic of tree worship and writes: "The intention of these customs is to bring home to the village, and to each house, the blessings which the tree-spirit has in its power to bestow."Emyr Estyn Evans suggests that the May Bush custom may have come to Ireland from England, because it seemed to be found in areas with strong English influence and because the Irish saw it as unlucky to damage certain thorn trees. However, "lucky" and "unlucky" trees varied by region, and it has been suggested that Beltane was the only time when cutting thorn trees was allowed. The practice of bedecking a May Bush with flowers, ribbons, garlands and bright shells is found among the Gaelic diaspora, most notably in Newfoundland, and in some Easter traditions on the East Coast of the United States.

Other customs

Holy wells were often visited at Beltane, and at the other Gaelic festivals of Imbolc and Lughnasadh. Visitors to holy wells would pray for health while walking sunwise (moving from east to west) around the well. They would then leave offerings; typically coins or clooties (see clootie well). The first water drawn from a well on Beltane was seen as being especially potent, as was Beltane morning dew. At dawn on Beltane, maidens would roll in the dew or wash their faces with it. It would also be collected in a jar, left in the sunlight, and then filtered. The dew was thought to increase sexual attractiveness, maintain youthfulness, and help with skin ailments.

People also took steps specifically to ward-off or appease the aos sí. Food was left or milk poured at the doorstep or places associated with the aos sí, such as 'fairy trees', as an offering. In Ireland, cattle would be brought to 'fairy forts', where a small amount of their blood would be collected. The owners would then pour it into the earth with prayers for the herd's safety. Sometimes the blood would be left to dry and then be burnt. It was thought that dairy products were especially at risk from harmful spirits. To protect farm produce and encourage fertility, farmers would lead a procession around the boundaries of their farm. They would "carry with them seeds of grain, implements of husbandry, the first well water, and the herb vervain (or rowan as a substitute). The procession generally stopped at the four cardinal points of the compass, beginning in the east, and rituals were performed in each of the four directions".

The festival persisted widely up until the 1950s, and in some places the celebration of Beltane continues today.

As a festival, Beltane had largely died out by the mid-20th century, although some of its customs continued and in some places it has been revived as a cultural event. In Ireland, Beltane fires were common until the mid 20th century, but the custom seems to have lasted to the present day only in County Limerick (especially in Limerick itself) and in Arklow, County Wicklow. However, the custom has been revived in some parts of the country. Some cultural groups have sought to revive the custom at Uisneach and perhaps at the Hill of Tara. The lighting of a community Beltane fire from which each hearth fire is then relit is observed today in some parts of the Gaelic diaspora, though in most of these cases it is a cultural revival rather than an unbroken survival of the ancient tradition. In some areas of Newfoundland, the custom of decorating the May Bush is also still extant. The town of Peebles in the Scottish Borders holds a traditional week-long Beltane Fair every year in June, when a local girl is crowned Beltane Queen on the steps of the parish church. Like other Borders festivals, it incorporates a Common Riding.

Since 1988, a Beltane Fire Festival has been held every year during the night of 30 April on Calton Hill in Edinburgh, Scotland. While inspired by traditional Beltane, this festival is a modern arts and cultural event which incorporates myth and drama from a variety of world cultures and diverse literary sources. Two central figures of the Bel Fire procession and performance are the May Queen and the Green Man.

Neo-Paganism

Beltane and Beltane-based festivals are held by some Neopagans. As there are many kinds of Neopaganism, their Beltane celebrations can be very different despite the shared name. Some try to emulate the historic festival as much as possible. Other Neopagans base their celebrations on many sources, the Gaelic festival being only one of them.

Neopagans usually celebrate Beltane on 30 April – 1 May in the Northern Hemisphere and 31 October – 1 November in the Southern Hemisphere, beginning and ending at sunset. Some Neopagans celebrate it at the astronomical midpoint between the spring equinox and summer solstice (or the full moon nearest this point). In the Northern Hemisphere, this midpoint is when the ecliptic longitude of the Sun reaches 45 degrees.

Celtic Reconstructionist

Celtic Reconstructionists strive to reconstruct the pre-Christian religions of the Celts. Their religious practices are based on research and historical accounts, but may be modified slightly to suit modern life. They avoid modern syncretism and eclecticism (i.e. combining practises from unrelated cultures).

Celtic Reconstructionists usually celebrate Lá Bealtaine when the local hawthorn trees are in bloom. Many observe the traditional bonfire rites, to whatever extent this is feasible where they live. This may involve passing themselves and their pets or livestock between two bonfires, and bringing home a candle lit from the bonfire. If they are unable to make a bonfire or attend a bonfire ceremony, torches or candles may be used instead. They may decorate their homes with a May Bush, branches from blooming thorn trees, or equal-armed rowan crosses. Holy wells may be visited and offerings made to the spirits or deities of the wells. Traditional festival foods may also be prepared.

Wicca

Wiccans use the name Beltane or Beltain for their May Day celebrations. It is one of the yearly Sabbats of the Wheel of the Year, following Ostara and preceding Midsummer. Unlike Celtic Reconstructionism, Wicca is syncretic and melds practices from many different cultures. In general, the Wiccan Beltane is more akin to the Germanic/English May Day festival, both in its significance (focusing on fertility) and its rituals (such as maypole dancing). Some Wiccans enact a ritual union of the May Lord and May Lady.

Name

In Irish, the festival is usually called Lá Bealtaine ('day of Beltane') while the month of May is Mí Bhealtaine ("month of Beltane"). In Scottish Gaelic, the festival is Latha Bealltainn and the month is An Cèitean or a' Mhàigh. Sometimes the older Scottish Gaelic spelling Bealltuinn is used. The word Céitean comes from Cétshamain ('first of summer'), an old alternative name for the festival. The term Latha Buidhe Bealltainn (Scottish) or Lá Buidhe Bealtaine (Irish), 'the bright or yellow day of Beltane', means the first of May. In Ireland it is referred to in a common folk tale as Luan Lae Bealtaine; the first day of the week (Monday/Luan) is added to emphasise the first day of summer.

The name is anglicized as Beltane, Beltain, Beltaine, Beltine and Beltany.

Etymology

Two modern etymologies have been proposed. Beltaine could derive from a Common Celtic *belo-te(p)niâ, meaning 'bright fire'. The element *belo- might be cognate with the English word bale (as in bale-fire) meaning 'white' or 'shining'; compare Old English bǣl, and Lithuanian/Latvian baltas/balts, found in the name of the Baltic; in Slavic languages byelo or beloye also means 'white', as in Беларусь ('White Rus′' or Belarus) or Бе́лое мо́ре ('White Sea').[citation needed] Alternatively, Beltaine might stem from a Common Celtic form reconstructed as *Beltiniyā, which would be cognate with the name of the Lithuanian goddess of death Giltinė, both from an earlier *gʷel-tiōn-, formed with the Proto-Indo-European root *gʷelH- ('suffering, death'). The absence of syncope (Irish sound laws rather predict a **Beltne form) is explained by the popular belief that Beltaine was a compound of the word for 'fire', tene.

In Ó Duinnín's Irish dictionary (1904), Beltane is referred to as Céadamh(ain) which it explains is short for Céad-shamh(ain) meaning 'first (of) summer'. The dictionary also states that Dia Céadamhan is May Day and Mí Céadamhan is the month of May.

There are a number of place names in Ireland containing the word Bealtaine, indicating places where Bealtaine festivities were once held. It is often anglicised as Beltany. There are three Beltanys in County Donegal, including the Beltany stone circle, and two in County Tyrone. In County Armagh there is a place called Tamnaghvelton/Tamhnach Bhealtaine ('the Beltane field'). Lisbalting/Lios Bealtaine ('the Beltane ringfort') is in County Tipperary, while Glasheennabaultina/Glaisín na Bealtaine ('the Beltane stream') is the name of a stream joining the River Galey in County Limerick.

Source: Wikipedia

I hope you've enjoyed this blog more to follow soon,

Blessed be,

Culture Calypso's Blog 🌻🌸💐

#beltaine #paganism #pagan holidays #history #my blogs #faecore #irish culture #tuatha de danann #spirituality #summer

[unfetteredwood]

I thought that this would be a cool project for a Manannán shrine. 

#manannán mac lir #gaelic polytheism #isle of man #paying the rent #summer solstice #manx shrine #candle #sea glass #shrine