Celticsprite’s Blog


Celtic Poems: Five "Hallowe’en" Poems
October 31, 2012, 1:41 pm
Filed under: Celtic Poems, Celtic Symbolism, Halloween

HALLOWE’EN

Bring forth the raisins and the nuts–
To-night All Hallows’ Spectre struts
Along the moonlit way.
No time is this for tear or sob,
Or other woes our joys to rob,
But time for Pippin and for Bob,
And Jack-o’-lantern gay.
Come forth, ye lass and trousered kid,
From prisoned mischief raise the lid,
And lift it good and high.
Leave grave old Wisdom in the lurch,
Set Folly on a lofty perch,
Nor fear the awesome rod of birch
When dawn illumes the sky.
‘Tis night for revel, set apart
To reillume the darkened heart,
And rout the hosts of Dole.
‘Tis night when Goblin, Elf, and Fay,
Come dancing in their best array
To prank and royster on the way,
And ease the troubled soul.
The ghosts of all things, past parade,
Emerging from the mist and shade
That hid them from our gaze,
And full of song and ringing mirth,
In one glad moment of rebirth,
Again they walk the ways of earth,
As in the ancient days.
The beason light shines on the hill,
The will-o’-wisps the forests fill
With flashes filched from noon;
And witches on thier broomsticks spry
Speed here and yonder in the sky,
And lift their strident voices high
Unto the Hunter’s moon.
The air resounds with tuneful notes
From myriads of straining throats,
All hailing Folly Queen;
So join the swelling choral throng,
Forget your sorrow and your wrong,
In one glad hour of joyous song
To honor Hallowe’en.
–J.K. BANGS in Harper’s Weekly, Nov. 5, 1910.

HALLOWE’EN FAILURE

Who’s dat peekin’ in de do’?
Set mah heart a-beatin’!
Thought I see’ a spook for sho
On mah way to meetin’.
Heerd a rustlin’ all aroun’,
Trees all sort o’ jiggled;
An’ along de frosty groun’
Funny shadders wriggled.
Who’s dat by de winder-sill?
Gittin’ sort o’ skeery;
Feets is feelin’ kind o’ chill,
Eyes is sort o’ teary.
‘Most as nervous as a coon
When de dawgs is barkin’,
Er a widder when some spoon
Comes along a-sparkin’.
Whass dat creepin’ up de road,
Quiet like a ferret,
Hoppin’ sof’ly as a toad?
Maybe hit’s a sperrit!
Lordy! hope dey ain’t no ghos’
Come to tell me howdy.
I ain’t got no use for those
Fantoms damp an’ cloudy.
Whass dat standin’ by de fence
Wid its eyes a-yearnin’,
Drivin’ out mah common-sense
Wid its glances burnin’?
Don’t dass skeercely go to bed
Wid dem spookses roun’ me.
Ain’t no res’ fo’ dis yere head
When dem folks surroun’ me.
Whass dat groanin’ soun’ I hear
Off dar by de gyardin?
Lordy! Lordy! Lordy dear,
Grant dis sinner pardon!
I won’t nebber–I declar’
Ef it ain’t my Sammy!
Sambo, what yo’ doin’ dar?
Yo’ can’t skeer yo’ mammy!
–CARLYLE SMITH in Harper’s Weekly, Oct. 29, 1910.

HALLOWE’EN

Pixie, kobold, elf, and sprite
All are on their rounds to-night,–
In the wan moon’s silver ray
Thrives their helter-skelter play.
Fond of cellar, barn, or stack
True unto the almanac,
They present to credulous eyes
Strange hobgoblin mysteries.
Cabbage-stumps–straws wet with dew–
Apple-skins, and chestnuts too,
And a mirror for some lass
Show what wonders come to pass.
Doors they move, and gates they hide
Mischiefs that on moonbeams ride
Are their deeds,–and, by their spells,
Love records its oracles.
Don’t we all, of long ago
By the ruddy fireplace glow,
In the kitchen and the hall,
Those queer, coof-like pranks recall?
Eery shadows were they then–
But to-night they come again;
Were we once more but sixteen
Precious would be Hallowe’en.
–JOEL BENTON in Harper’s Weekly, Oct. 31, 1896.

HALLOWE’EN

A gypsy flame in on the hearth,
Sign of this carnival of mirth.
Through the dun fields and from the glade
Flash merry folk in masquerade–
It is the witching Hallowe’en.
Pale tapers glimmer in the sky,
The dead and dying leaves go by;
Dimly across the faded green
Strange shadows, stranger shades, are seen,–
It is the mystic Hallowe’en.
Soft gusts of love and memory
Beat at the heart reproachfully;
The lights that burn for those who die
Were flickering low, let them flare high–
It is the haunting Hallowe’en.
–A.F. MURRAY in Harper’s Weekly, Oct. 30, 1909.

          JINNIE THE WITCH
Hop-tu-naa! put in the pot
Hop-tu-naa! put in the pan
Hop-tu-naa! I burnt me throt (throat)
Hop-tu-naa! guess where I ran ?
Hop-tu-naa! I ran to the well
Hop-tu-naa! and drank my fill
Hop-tu-naa! and on the way back
Hop-tu-naa! I met a witch cat
Hop-tu-naa! the cat began to grin
Hop-tu-naa! and I began to run
Hop-tu-naa! I ran to Ronague
Hop-tu-naa! guess what I saw there ?
Hop-tu-naa! I saw an old woman
Hop-tu-naa! baking bonnags
Hop-tu-naa! roasting sconnags
Hop-tu-naa! I asked her for a bit
Hop-tu-naa! she gave me a bit
as big as me big toe
Hop-tu-naa! she dipped it in milk
Hop-tu-naa! she wrapped it in silk
Hop-tu-naa! Traa la lay!
Are you going to give us anything
before we run away with the light of the moon ?
This version dates from the 1930s – a similar version is recorded in A.W. Moore’s “A Vocabulary of the Anglo-Manx Dialect” (1924) 
 Related Source:
“The Book of Hallowe’en” by Ruth Edna Kelley [1919] A.M. Lynn Public Library – Boston – Lothrop, Lee and Shepard CO. Published, August, 1919


Hallowe’en traditions in the Isle of Man
October 30, 2012, 6:36 pm
Filed under: Celtic Culture, Celtic Symbolism, Halloween

Port Erin Bonfire Night

  • My ta shiu goll dy chur red erbee dooin, cur dooin tappee eh,
  • Ny vees mayd ersooyl liorish soilshey yn cayst
  • Hop-tu-naa, Trol-la-laa.
  • If you are going to give us anything, give it us soon,
  • Or we’ll be away by the light of the moon.
  • Hop-tu-naa, Trol-la-laa.
  • Each and every year we the Celts celebrate Samhain ,the Celtic New Year, or Summer’s End… some in the old ways and some in the Hallow’s Eve way. Originally, Celts celebrated the beginning of the “Long Night” , which is associated in fact to the Winter Season, or the ‘darker half’ of the year. ‘All Hallowtide’ – the ‘Feast of the Dead’, a special moment when the veil that separates us from the Otherworld vanishes, when the dead revisited the mortal world. Thus bonfires are lit to keep evil spirits away, but as it oftenly happens, Catholic Church “sanctified” this “pagan” wide spread rituals, so the night before was known as ‘All Hallows Eve’ becoming known by its contraction form as ‘Halloween’. Additional names for this celebration in Ireland are called “Oíche Shamhna” or “Samhain Night”.

    Continuing my series of posts regarding this first and most important Fire Festival, let us know a little bit more this year about the Hallowe’en traditions in the Isle of Man.
    Both the Celts and Norsemen, before the introduction of Christianity, held high festival at the beginning of summer and winter, the mid-winter and mid-summer feasts being more especially of Scandinavian origin. When Christianity was introduced, its ministers, unable to do away with these feasts, wisely adopted their periods as Christian festivals, and so they have continued semi-pagan in form till the present day.
    The October’s 31st eve , Hallowe’en in English, is called Oie houiney in Manx, and is still kept in the Isle of Man on the 11th of November. The day itself is called Sauin, Souin or yn Tauin, corresponding with the Irish and Scotch Samhain, though the English “Holland-tide” is the name now usually given to the season and to the fair held on the 12th of November. Presently it is also known as ‘Hop-tu-naa’. The etymology of ‘Hop-tu-naa’ is uncertain, some sources speculating that it comes from Manx Gaelic Shogh ta’n Oie, meaning “this is the night”, though there are a number of origins suggested for the similar Hogmanay”, which is the Scottish New Year.
    This day was formerly the first day of the first month of winter, and also the first day of the Celtic year. A tradition to the effect that it was the first day of the year still obtains among the Manx, who are accustomed to predict the weather for the ensuing year from that on the 12th of November, and this is emphasised by the fact that, as we shall see later, the ceremonies now practised on New Year’s Eve, were, within living memory, practised on the 11th of November.
    According to the ancient Irish, Samhain Eve was the proper occasion for prophecies and unveiling mysteries. In Wales, within almost recent times, women congregated in the parish churches on this eve to learn their fortune from the flame of the candle each one held in her hand, and to hear the names or see the coffins of the parishioners destined to die in the course of the year. The Scotch believed that all the Warlocks and Witches assembled in force at this season, and perpetrated all sorts of atrocities. Similar beliefs to the above prevailed in the Isle of Man. 
    It was, therefore, very necessary to propitiate the Fairies, who alone were amenable to such attentions, on this night in particular. The leavings of the supper of the family were consequently not removed, and crocks of fresh water were placed on the table, so that ‘the little People’ might refresh themselves. Professor Rhys says that the reason why this night was regarded as “the Saturnalia of all that was hideous and uncanny in the world of spirits” was because “it had been fixed upon as the time of all others when the Sun-God, whose power had been gradually falling off since the great feast associated with him on the first of August, succumbed to his enemies, the powers of darkness and winter. It was their first hour of triumph after an interval of subjection, and the popular imagination pictured them stalking abroad with more than ordinary insolence and aggressiveness.”  It was, in fact, the time when the result of the combat which took place in May was reversed; then the powers of light gained the ascendency, now the powers of darkness. Bonfires were lit on Oie Houiney, as on Oie Voaldyn, and for the same reason.
     
    MAN especially has a treasury of fairy tradition, Celtic and Norse combined. Manx fairies too dwell in the middle world, since they are fit for neither heaven nor hell. Even now Manx people think they see circles of light in the late October midnight, and little folk dancing within.
    Longest of all in Man was Sauin (Samhain) considered New Year’s Day. According to the old style of reckoning time it came on November 12.

    “To-night is New Year’s night.
    Hogunnaa!”
    –Mummers’ Song.

    As in Scotland the servants’ year end with October. New Year tests for finding out the future were tried on Sauin. To hear her sweetheart’s name a girl took a mouthful of water and two handfuls of salt, and sat down at a door. The first name she heard mentioned was the wished-for one. The three dishes proclaimed the fate of the blindfolded seeker as in Scotland. Each was blindfolded and touched one of several significant objects–meal for prosperity, earth for death, a net for tangled fortunes.
    Before retiring each filled a thimble with salt, and emptied it out in a little mound on a plate, remembering his own. If any heap were found fallen over by morning, the person it represented was destined to die in a year. The Manx looked for prints in the smooth-strewn ashes on the hearth, as the Scotch did, and gave the same interpretation.

    The ashes of the fire were smoothed out on the hearth last thing at night to receive the imprint of a foot. If, next morning, the track pointed towards the door, someone in the house would die, but if the footprint pointed inward, it indicated a birth.

    A cake is made which is called Soddag Valloo or Dumb Cake, because it was made and eaten in silence. Young women and girls all had a hand in baking it on the red embers of the hearth, first helping to mix the ingredients, flour, eggs, eggshells, soot and salt, and kneading the dough. The cake was divided up and eaten in silence and, still without speaking, all who had eaten it went to bed, walking backwards, expecting and hoping to see their future husband in a dream or vision.

    Another means of divination was to steal a salt herring from a neighbour, roast it over the fire, eat it in silence and retire to bed.
    The future husband was expected to appear in the dream and offer a drink of water

    As fruit to Pomona, so berries were devoted to fairies. They would not let any one cut a blackthorn shoot on Hallowe’en. In Cornwall sloes and blackberries were considered unfit to eat after the fairies had passed by, because all the goodness was extracted. So they were eaten to heart’s content on October 31st, and avoided thereafter. Hazels, because they were thought to contain wisdom and knowledge, were also sacred.
    Besides leaving berries for the “Little People,” food was set out for them on Hallowe’en, and on other occasions. They rewarded this hospitality by doing an extra-ordinary amount of work.

    “–how the drudging goblin sweat
    To earn his cream-bowl duly set,
    When in one night, ere glimpse of morn,
    His shadowy flail hath threshed the corn
    That ten day-laborers could not end.
    Then lies him down the lubbar fiend,
    And strecht out all the chimney’s length
    Basks at the fire his hairy strength.”
    –MILTON: L’ Allegro.

    Such sprites did not scruple to pull away the chair as one was about to sit down, to pinch, or even to steal children and leave changelings in their places. The first hint of dawn drove them back to their haunts.

    “When larks ‘gin sing,
    Away we fling;
    And babes new borne steal as we go,
    And elfe in bed
    We leave instead,
    And wend us laughing, ho, ho, ho!”
    –JONSON: Robin Goodfellow.

    In the north of England Hallowe’en was called “nut-crack” and “snap-apple night.” It was celebrated by “young people and sweethearts.”
    A variation of the nut test is, naming two for four lovers before they are put before the fire to roast. The unfaithful lover’s nut cracks and jumps away, the loyal burns with a steady ardent flame to ashes.

    “Two hazel-nuts I threw into the flame,
    And to each nut I gave a sweetheart’s name.
    This with the loudest bounce me sore amaz’d,
    That in a flame of brightest color blaz’d;
    As blaz’d the nut, so may thy passion grow,
    For ‘t was thy nut that did so brightly glow.”
    –GAY: The Spell.

    If they jump toward each other, they will be rivals. If one of the nuts has been named for the girl and burns quietly with a lover’s nut, they will live happily together. If they are restless, there is trouble ahead.

    “These glowing nuts are emblems true
    Of what in human life we view;
    The ill-matched couple fret and fume,
    And thus in strife themselves consume,
    Or from each other wildly start
    And with a noise forever part.
    But see the happy, happy pair
    Of genuine love and truth sincere;
    With mutual fondness, while they burn
    Still to each other kindly turn:
    And as the vital sparks decay,
    Together gently sink away.
    Till, life’s fierce ordeal being past,
    Their mingled ashes rest at last.”
    -=GRAYDON: On Nuts Burning, Allhallows Eve.

    Sometimes peas on a hot shovel are used instead.
    Down the centuries from the Druid tree-worship comes the spell of the walnut-tree. It is circled thrice, with the invocation: “Let her that is to be my true-love bring me some walnuts;” and directly a spirit will be seen in the tree gathering nuts.

    “Last Hallow Eve I sought a walnut-tree,
    In hope my true Love’s face that I might see;
    Three times I called, three times I walked apace;
    Then in the tree I saw my true Love’s face.”
    –GAY: Pastorals.

    The seeds of apples were used in many trials. Two stuck on cheeks or eyelids indicated by the time they clung the faithfulness of the friends named for them.

    “See, from the core two kernels brown I take:
    This on my cheek for Lubberkin is worn,
    And Booby Clod on t’other side is borne;
    But Booby Clod soon drops upon the ground,
    A certain token that his love’s unsound;
    While Lubberkin sticks firmly to the last.
    Oh! were his lips to mine but joined so fast.”
    –GAY: Pastorals.

    In a tub float stemless apples, to be seized by the teeth of him desirous of having his love returned. If he is successful in bringing up the apple, his love-affair will end happily.

    “The rosy apple’s bobbing
    Upon the mimic sea–
    ‘T is tricksy and elusive,
    And glides away from me.
    “One moment it is dreaming
    Beneath the candle’s glare,
    Then over wave and eddy
    It glances here and there.
    “And when at last I capture
    The prize with joy aglow,
    I sigh, may I this sunshine
    Of golden rapture know
    “When I essay to gether
    In all her witchery
    Love’s sweetest rosy apple
    On Love’s uncertain sea.”
    –MUNKITTRICK: Hallowe’en Wish.

    An apple is peeled all in one piece, and the paring swung three times round the head and dropped behind the left shoulder. If it does not break, and is looked at over the shoulder it forms the initial of the true sweetheart’s name.

    “I pare this pippin round and round again,
    My sweetheart’s name to flourish on the plain:
    I fling the unbroken paring o’er my head.
    A perfect ‘L’ upon the ground is read.”
    –GAY,John: Pastorals.

    In the north of England was a unique custom, “the scadding of peas.” A pea-pod was slit, a bean pushed inside, and the opening closed again. The full pods were boiled, and apportioned to be shelled and the peas eaten with butter and salt. The one finding the bean on his plate would be married first.
    Gay records another test with peas which is like the final trial made with kale-stalks.

    “As peascods once I plucked I chanced to see
    One that was closely filled with three times three;
    Which when I crop’d, I safely home convey’d,
    And o’er the door the spell in secret laid;–
    The latch moved up, when who should first come in,
    But in his proper person–Lubberkin.”
    –GAY: Pastorals.

    Candles, relics of the sacred fire, play an important part everywhere on Hallowe’en. In England too the lighted candle and the apple were fastened to the stick, and as it whirled, each person in turn sprang up and tried to bite the apple.

    “Or catch th’ elusive apple with a bound,
    As with the taper it flew whizzing round.”

    This was a rough game, more suited to boys’ frolic than the ghostly divinations that preceded it. Those with energy to spare found material to exercise it on. In an old book there is a picture of a youth sitting on a stick placed across two stools. On one end of the stick is a lighted candle from which he is trying to light another in his hand. Beneath is a tub of water to receive him if he over-balances sideways. These games grew later into practical jokes.
    The use of a goblet may perhaps come from the story of “The Luck of Edenhall,” a glass stolen from the fairies, and holding ruin for the House by whom it was stolen, if it should ever be broken. With ring and goblet this charm was tried: the ring, symbol of marriage, was suspended by a hair within a glass, and a name spelled out by beginning the alphabet over each time the ring struck the glass.
    When tired of activity and noise, the party gathered about a story-teller, or passed a bundle of fagots from hand to hand, each selecting one and reciting an installment of the tale till his stick burned to ashes.

    “I tell ye the story this chill Hallowe’en,
    For it suiteth the spirit-eve.”
    –COXE: Hallowe’en.

     Related Source:
    “The Book of Hallowe’en” by Ruth Edna Kelley [1919] A.M. Lynn Public Library – Boston – Lothrop, Lee and Shepard CO. Published, August, 1919
    “FOLK-LORE OF THE ISLE OF MAN” , Being An Account Of Its Myths, Legends, Superstisions, Customs, & Proverbs, – Collected from many sources; with a GENERAL INTRODUCTION; and with EXPLANATORY NOTES to each Chapter; BY A. W. MOOD E, M.A.; ISLE OF MAN: BROWN & SON, “Times” Buildings, Athol Street, Douglas. LONDON: D. NUTT, 270, Strand. [1891]


    Celtic Poems: The Withering Of The Boughs
    October 22, 2012, 4:53 pm
    Filed under: Celtic Poems
    I CRIED when the moon was mutmuring to the birds:
    ‘Let peewit call and curlew cry where they will,
    I long for your merry and tender and pitiful words,
    For the roads are unending, and there is no place to my mind.’
    The honey-pale moon lay low on the sleepy hill,
    And I fell asleep upon lonely Echtge of streams.

    No boughs have withered because of the wintry wind;
    The boughs have withered because I have told them my dreams.

    I know of the leafy paths that the witches take
    Who come with their crowns of pearl and their spindles of wool,
    And their secret smile, out of the depths of the lake;
    I know where a dim moon drifts, where the Danaan kind
    Wind and unwind their dances when the light grows cool
    On the island lawns, their feet where the pale foam gleams.

    No boughs have withered because of the wintry wind;
    The boughs have withered because I have told them my dreams.

    I know of the sleepy country, where swans fly round
    Coupled with golden chains, and sing as they fly.
    A king and a queen are wandering there, and the sound
    Has made them so happy and hopeless, so deaf and so blind
    With wisdom, they wander till all the years have gone by;
    I know, and the curlew and peewit on Echtge of streams.

    No boughs have withered because of the wintry wind;
    The boughs have withered because I have told them my dreams.

    (c) William Butler Yeats (1865-1939)


    "Dark Goddess, Dark Moon" by Tara
    October 18, 2012, 6:14 pm
    Filed under: Lunar Calendar

    I am glad to share with you an excerpt of this interesting post written by Tara as featured on her gorgeous  blog “Love of the Goddess“. (All rights reserved by the author and published under her kind permission)

     

    For about three days in the moons cycle, she is hidden from our view in the night sky, this phase is known as the dark moon. It is a time of letting go, honoring dark Goddesses, and preparing for rebirth at the time of the new moon. A time of cleansing the self of negativities, letting go of things that hinder you, and recognizing the darker sides of our own lives. In the ancient world, the calendar revolved around the lunar cycle. The dark moon was the end of the month, and the new moon was the beginning of the new month.

    The Norse Goddess Hel is also a dark Goddess, called upon on the dark moon. She represents death as she is Queen of Underworld in Norse mythology. Her body was said to be half dead and half alive representing the balance in life. Of light and dark, those sides of ourselves, and our lives. Hel’s role in the Underworld is to decide the fate of the souls entering her realm. She can grant rebirth, but can also damn you to the depths of Helheim, her Kingdom. She can help you to shed the old, and prepare for rebirth, if you are ready for it.

    The dark moon embodies a chance to star over. To cleanse oneself, and be reborn in a sense at the new moon. Our lives flow in unison with the cycles of the moon. It can be bight and full, and then become dark and unseen. Just like the balance of light and dark in our own lives, and in nature. There cannot be light without the dark.

    Wishing you all a blessed dark moon or deipnon if you honor Hekate!




    Lunar Calendar: The Blood Moon
    October 17, 2012, 5:23 pm
    Filed under: Lunar Calendar, Meditation and Healing

    This is a time for Sacrifice.

    In this, the time of first frosts and final harvests, this is a time of letting go and clearing away. This is a time of inner cleansing to make way for the justice of karma and a time for seeking shelter in friendship and community. In the calendar system we have provided as an example, this moon is typically named the Blood Moon. This name reflects the final harvest of livestock and the ultimate sacrifice of the harvest King as he leaves the world above for the mysterious transformation to be found in the underworld.

    In many other belief systems there are already time-honored traditions for the establishment of a calendar. We have encluded a few examples here for you to consider.
    In the Celtic Tree Calendar this moon is Ngetal (Reed) which runs from October 28th through November 24th.
    The Runic Calendar of Nordic traditions, (which is governed by half months rather than full months), divides this moon of the year by Wyn (Joy) from October 13th through October 27th and Hagal (Constraint) from October 28th through November 12th.
    The Goddess Calendar names this moon of the year after Hathor or Samhain and runs from October 3rd through October 30th.
    The American Backwoods Calendar refers to this moon of the year as the Beaver Moon and is determined by whichever full moon falls in November.
    This is a time for moving beyond sacrifice to find the pathway to justice, balance and harmony. This is a time for moving beyond sacrifice to seek renewal. This is a time for moving beyond sacrifice to accept your place in the endless spiral of karma. This is a most appropriate time to lament all your losses. Just as the Summer King has sacrificed the fullness of the harvest to ensure the survival of his land through the coming winter, the aftermath of your sacrifices will provide the shelter of warm friendships to nurture and fortify your spirit through whatever darkness may lie ahead.
    Perhaps you know this as the Cold Moon, the Blood Moon, or St. Martin’s Moon. However you name this moon, you know it as a time of endings and beginnings. The necessity of accomplishing tasks before the coming winter makes them impossible is highlighted by increasing darkness and apparent decline. In this increased darkness the link forged between the world of the living and the world of the dead is strengthened just as the veil between these two worlds is pierced on All Hallows Eve, Samhain, The Feast of the Dead, all of which are celebrated on October 31st.
    In history it is the tradition to share of the Samhain feast with the spirits of the dead by leaving some out on the doorstep for the spirit world to enjoy. It was thought that the spirits would come masked and therefore giving to the masked has become a western tradition in this season. Today it’s the stuff that makes happy childhood Trick or Treat memories but in the old days this was a way to give or get charitable offerings without the humiliation of identification.
    New Moon people will make both powerful friends and enemies as their initial response is inclined to be impatient and impulsive. They will, however, maintain their position and achieve a great deal of respect, especially from their adversaries.
    Full Moon people plan their moves with more subtlety and achieve more recognition publicly, but they are inclined to want to move on to other things which can undermine their true sense of purpose.
    Generally speaking, Reed people are great survivors in life who are inclined to encounter the hostility of others rather than a helping hand.

    Related Source
    http://www.midnightmoonchild.com
    (All rights reserved by the author and re-posted under her kind permission)
    “Celtic Astrology” by Helena Paterson



    Divinations for the Blood Moon (10-15-12 to 11-23-12)
    October 17, 2012, 5:20 pm
    Filed under: Lunar Calendar, Meditation and Healing

    This is a time for sacrifice.
    This is a time for moving beyond sacrifice to find the pathway to justice, balance and harmony.

    This is a time for moving beyond sacrifice to seek renewal.

    This is a time for moving beyond sacrifice to accept your place in the endless spiral of karma.

    This is a most appropriate time to lament all your losses, and then… move beyond them to let go.

    Just as the Summer King has sacrificed the fullness of the harvest to ensure the survival of his land through the coming Winter, the aftermath of your sacrifices will provide the shelter of warm friendships to nurture and fortify your spirit through whatever darkness may lie ahead.

    Perhaps you know this as the Cold Moon, the Fog Moon, the Blood Moon, the Beaver Moon, or St. Martin’s Moon. However you name this moon, you know it as a time of endings and beginnings.

    The necessity of accomplishing tasks before the coming Winter makes them utterly impossible is highlighted by increasing darkness and apparent decline.

    From the end of this season shall the beginnings of the next season grow.

    Just as all futures spring out of the past.

    Just as tomorrow emerges from yesterday.

    And so, we find ourselves on the threshold of this special moment of transition. The birds know it. The trees know it. The whole world can feel the Wheel of the Year turning from the season of Summer‘s light to the season of Winter‘s darkness.

    In this increased darkness the link forged between the world of the flesh and the world of the spirit is strengthened just as the veil between these two worlds is pierced on All Hallows Eve, Samhain, The Feast of the Dead. It is said that on this night, passage through the veil is eased and communication with the world of spirit is clarified.

    So, Sweetheart… since feasting is traditional, snuggle up here by the fire and I’ll throw another cup of something special in the cauldron while we wait for our very own feast to cook. We should also put some of our feast out on the doorstep for the spirit world to share. They will be masked so we won’t easily know them, but, giving to the masked is sort of customary in this season, isn’t it?

    Today it’s the stuff of tradition that makes happy childhood Trick or Treat memories… but in time gone by this was a way to give or get charitable offerings without embarrassing the needy by identifying them.

    Funny how traditions can change so much… and still hold on to some of their original meaning… isn’t it? .

    Related Source
    http://www.midnightmoonchild.com
    All rights reserved by the author and re-posted under her kind permission



    "The Celtic Moon Goddess" by Eliseo Mauas Pinto
    October 2, 2012, 6:41 pm
    Filed under: Celtic Ebooks, Celtic Goddess, Celtic Symbolism, Lunar Calendar
    I am proud to share with you my new Ebook release regarding The Celtic Moon Goddess“.

    Most of you might probably be aware of the significance of the “Mother Goddess”,a term used to refer to a deity who represents “motherhood, fertility,and creation”. “The Celtic Moon Goddess” is not only a brief compendium regarding the passionate and ancient believes of the Celtic People, but certainly a good source of information to be read for all those lovers of all things related to the Goddess.

    Many different goddesses have represented motherhood in one way or another, and some have been associated with the birth of humanity as a whole. Others have represented the fertility of the earth, but how about the ““Moon Goddesses” then?

    On this book you will certainly may find a good source of information to be read not only regarding “Arianrhod” and “Rhiannon”,the two main “Moon Goddess” for the Celts, but also further relationships regarding the symbolism and significance to those lovers of all things related to the Goddess.

    I invite you to Download a Free Sample of my book from the celebrated site Smashwords.com

    Let the Moon and Stars pour their healing light on you and keep on sparkling in our souls… Bliss and blessings to you all!

    Licencia de Creative Commons
    The Celtic Moon Goddess by Eliseo Mauas Pinto 
    is licensed under a Creative Commons Reconocimiento-NoComercial-SinObraDerivada 3.0 Unported License.