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Many of us have preconceived notions of "witches," whether they are fearsome, magical, or comical. This exhibition explores the origins and spread of the belief in witchcraft across Europe, which, in the words of one dissenter, left "The World Bewitch'd." Tens of thousands lost their lives in the Great Witch Hunts of the 16th and 17th centuries. The map below depicts the intensity of witch hunting in Europe in 1600. The Bible's admonition, "Thou shalt not suffer a witch to live," underpinned both religious and civil persecutions, as villagers turned in fear against each other. We examine such themes as gendered stereotypes, belief in night flying and demonic pacts, forced confessions, and witch epidemics.

Built by Cornell University's first president, Andrew Dickson White, the Cornell Witchcraft Collection is the largest in North America, with over 3,000 items dating from the 15th century to the present. Notable holdings include the first book ever printed on witchcraft, the earliest printed image of witches in flight, rare and unique editions on demonology and the writings of the few who opposed it, and a treasure trove of testimonies and trial records not available elsewhere. Recent collecting efforts document the continuing cultural preoccupation with witchcraft and possession, particularly through fiction and cinema.
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The World Bewitch'd: Visions of Witchcraft from the Cornell Collections

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"The World Bewitch'd" is an exhibition exploring the origins and spread of the belief in witchcraft across Europe. Featuring rare and unique books and documents-from 15th-century witch hunting manuals to 20th-century movie posters-the exhibition examines themes such as gendered stereotypes, belief in night flying, shapeshifting, demonic pacts, and the witch epidemics that resulted in the deaths of tens of thousands.

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In recent years, allegations of sexual misconduct in Pagan and polytheist communities have become increasingly visible. The arrest and conviction of Kenny Klein resulted in a range of public allegations of abuse levied against the musician, along with the resultant wider conversation about these issues tended toward recrimination before focusing on the challenges of consent culture in a sex-positive community.

To that end, many experts were requested to give advice concerning what mistakes amateurs are more likely to make, and what tools must be tapped to guidance and support.

While that this information was solicited in the context of the decision reached by board members of the Wiccan Church of Minnesota, the challenges faced in that organization aren't rare in Pagan groups, which tend to be small and closely knit. Among those struggles are a lack of innovative planning to tackle problems of sexual misconduct, adopting common - nonetheless erroneous - assumptions concerning the nature of abusive relationships, along with the extra complexity introduced with the practices of oath-taking and sacred sexuality which could happen in Pagan traditions.

Lady Aradia is a third-degree Wiccan of the Phoenix Rising tradition, which is affiliated with Covenant of the Goddess (CoG). Professionally, she has been a social worker for more than 17 years, and has worked with offenders almost exclusively since 2009. The therapy she supplies to offenders in private training is accepted by the bureau overseeing such programs in her state.

She has offered to arrange a committee within CoG of people with expertise coping with sexual assault, but that target hasn't yet been attained.

"The great rite and initiation in our traditions put us in a unique predicament" as it comes to preventing abuse, she explained, which usually means that "extra attention" is needed to get it right. However, Aradia doesn't feel this ought to imperil the mystery and magic implicit within Wiccan practice.

As mentioned in yesterday's post, antiquated by-laws frustrated attempts by WiCom board members to investigate presented allegations. For one, the by-laws especially uttered bringing in outsiders to supply an objective standpoint. In addition, there was no procedure set up to listen to a criticism, despite there being considerable guidance on the appropriate forms of discipline.

The Board members have been made to create a new procedure while under intense public scrutiny. Adding to these hurdles was the fact that one of the 3 board members had resigned to take a different part in the organization, meaning that a replacement needed to be termed while a cloud of questions hovered overhead.

In addition to needing to take a few steps before they can start their investigation, WiCom board members told Wild Hunt author Cara Schulz they felt under considerable pressure to produce their decision quickly. "They should have taken the time." One action that may have decreased pressure could have been to suspend the Priest's ministerial credentials as they worked through this process, she noticed.

She goes on to state we have a range of "myths" about sexual abuse, which may lead somebody without instruction to draw erroneous conclusions. For instance, the time it requires a victim to decide to make a complaint, to legal authorities or anybody else, can often be measured in months or even years.

In addition, the way victims relate to the abuser during this time period, as Aradia clarifies, can not be reliably used to infer anything about how they feel about the episode, since they're still processing. Self-uncertainty is not uncommon among victims, she mentioned, and it may take confiding in another party to help evaluate the psychological state.

"The first thing victims do is question themselves," stated Aradia; the ability figure has more understanding and commands respect. She stated this is simply amplified by a religious element. "It is our job to walk them through that process and support them."

She was explicit in her view that victims should be invited to visit civil authorities, who would be the only ones competent to decide whether a crime may have happened, and whether it's likely to file charges.

Another abuser myth may be known as the "nice guy" fallacy. Aradia discovered, "That's Sandusky," for instance. Sandusky is the retired Penn State coach that has been found guilty of numerous counts of sexual abuse against children.

Aradia recommends that organizations utilize a hands on procedure with a focus on in-person contact instead of relying on email for communication. She emphasized in many ways that involving law-enforcement authorities should be encouraged by the leaders, and that it needs to be performed sooner rather than later.

She added any inner organizational evaluation should wait until any legal process runs its course.

This dovetails with her advice to issue a suspension of clergy rights immediately to make it crystal clear that allegations are being taken seriously. Even when the accused offender isn't convicted or charged, curtailing ministerial authority nevertheless may be suitable depending upon the conditions.

The experts agree it's also simple to minimize the effect of the power dynamic between teacher and student.

"There's a huge power difference."

Abusers, whether knowingly or not, are inclined to adhere to a process outlined by SNAP, or Survivors Network of those Abused by Priests, as "isolate, create doubt, praise submission, foster fear, secure silence."

"Asking why victims of clergy abuse stay in contact with an abuser is very similar to asking why victims of domestic violence don't leave a batterer: explanations can include shame, fear of not being believed or helped, or fear of physical harm, but, bottom line, they don't indicate an absence of a problem."

In a particularly Wiccan context, Aradia recommends clear protocols laying out where the line is drawn between ritual secrecy and coercion. In brief, there always has to be disclosure about sexual contact before any commitments are expressed. These principles must be in writing, and accompanied by training in the mandated-reporter rules in that particular state.

Specifically, Aradia recommends at least 2 leaders of different genders participate in these delicate workings to supply a sense of both balance and safety.

Although many expect that Pagan leaders are becoming closer to being ready to address these problems, it seems likely that the feelings of being silenced or further hurt in the search to find ideal answers will continue for some time.
Source: The Wild Hunt

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Addressing issues of sexual abuse in Pagan communities

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In recent years, allegations of sexual misconduct in Pagan and polytheist communities have become increasingly visible. The arrest and conviction of Kenny Klein resulted in a range of public allegations of abuse levied against the musician, along with the... #corespirit #wellbeing #wellness #mindfulness #health #knowledge

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If someone has ever made you question your own reality and feelings related to a situation in an effort to get the upper hand, you’ve been gaslit. Here’s how gaslighting works and how you can stop it in its tracks.

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They make easy targets for those who would warp information and the often intense emotional experience of finding yourself in a new spiritual community.

Even experienced members of our communities find themselves at the mercy of abusers, often because we are not vigilant about protecting ourselves, allowing these predators to find foothold in our communities.

The frequency with which I hear about abusive individuals using witchcraft and occultism to lure younger practitioners into unhealthy and dependent relationships is appalling. I've certainly had a fair number of run-ins with them and it's alarming to think of how many other people are encountering abusers like this unknowingly on a daily basis.

There are ways we can guard agains predators in our communities though!

Education and awareness can go a long way to keeping abusers from ever gaining traction. We must learn to recognize them and take a zero tolerance stance in regard to these kinds of behaviors.

So how do we recognize these dangers?

Abusers in pagan communities typically fit a profile, they're often older than their targets and have an inflamed sense of self importance. In their minds, they are always right and will frequently spout off questionable credentials that supposedly make them infallible.

They undermine the confidence of their victims in order to posture themselves as ineffable experts, subtly or not so subtly calling negative attention to the victims youth (often by infantilizing them, calling them younger than they are and displaying rampant ageism), their inexperience (regardless of actual skill level or experience), perceived physical or mental "flaws", sexual or gender orientation, and personal beliefs that disagree with their own.

These tactics serve to very quickly break down the victims self image and bring them around to being dependent on the abuser for validity in their practice.

Dialog with abusers of this sort is a constant switch between undermining the victims credibility and painting themselves as the all knowing teacher, there to save the inexperienced practitioner, impart enlightenment and healing to catapult you into a level of spiritual understanding that you've never imagined!

All if you'll just do whatever they want at the expense of your personal comfort, mental integrity and religious/spiritual beliefs.

Often abusers will try to isolate their target, either literally or through other means. They will discourage their victim from becoming close with other members of their communities except those which the abuser already controls, casting them as outsiders, quacks or dangerous to the potential enlightenment of their victim. If this fails they will often use further methods, resorting to bouts of rage, the silent treatment, gaslighting and so forth to coerce their victim into submission.

No matter what, with people like this the victims beliefs are wrong and must be superimposed with the abusers. They throw sources at the victim that are difficult to understand and mostly just a lot of spiritualist jargon. They present their beliefs in absolutes and they diminish the victims ideas and beliefs by treating them as though they're silly, outdated or juvenile.

To top it all off as soon as their victim tries to stand up for themselves or refute anything that the abuser says they resort to pity tactics.

The abuser might recount every misguided student they've had that disappointed them and every heartbreak they've had at the hands of the cruel young people that they're just trying to shepherd to spiritual awakening. All the while they're lamenting that their victim is going to be just another in a long line of hurt, thereby guilting the victim into complacency.

Oftentimes directly following episodes like this will come assurance from the abuser that the victim is The One, the person they've been waiting for, special, unlike all who came before them and the only one who can "save" the beaten and tired abuser.

In reality the goals of these abusers are all shockingly similar. They either want to be worshiped and powerful or they want sex. Oftentimes they want both. They manipulate their victims emotionally until they'll do whatever is asked of them and then the abuser promises spiritual awakening that lies just beyond the realm of "sacred sexuality" or some such tripe and that to reach it the victim has to have sex with them. If I had a dime for every man I've had try use this bullshit on me I would be able to keep myself in good reading material for quite some time.

So, what do you do when you run across people like this?

You run, plain and simple.

Remove every means of communication that you have with them, block their number, their email address, every social site you're on. Cut yourself off from them, do not meet with them, do not negotiate with them, do not speak with them. Tell people that you're close to about them, take safety precautions and make sure that you have a solid support system.

Often these abusers will fight very hard to keep in contact with you, going to extreme lengths, threatening and stalking you. If this happens, report them to the police immediately. It's also a good idea to retain all past communications you've had with them for future reference in case you should need them for talking to police or legal advisors.

I know all of this may seem extreme but I have had to do this myself, twice.

Do not tolerate this person, they will do irreparable damage to your self worth and mental wellbeing. As soon as you identify them as an abuser, you must leave.

If you can without endangering yourself, expose your abuser.

Tell the moderators of websites, organizers of groups and other people in positions of power about what has happened to you and who the abuser is. They can help remove this person from groups and thereby protect others from falling into their grasp as well.

There's a long standing habit as far as the pagan community is concerned of protecting our abusers. We don't want to tarnish their names, we don't want to stir up trouble, we don't want to take the risk of being blamed for our abuse. Often "live and let live" is the prevailing sentiment. This is not helping anyone but the abuser though. If you can do so safely, let the world see them for what they are and what they have done.

If the moderators of the pagan groups you frequent won't take action to protect you and remove the abuser, you need to leave. It is not worth your safety and sanity to retain a social group that refuses to support you. There are safer, happier pagan communities that will welcome you with open arms.

If you aren't involved with a person like this but still want to protect yourself and keep others safe please spread this around! Talk to your pagan friends about it, post information about it on forums, pass out pamphlets at events and group meetings. Awareness is the best way to fight predators in our communities. The more aware the entire community is of the dangers that people like this pose, the less likely we will be to let them into our social circles, potentially saving many susceptible practitioners from coming into contact with them at all.

I would like to also mention that this is only one form of abuse prevalent in our community, if your experience with abuse does not fit these parameters that does not invalidate your experience. You are still entitled to seek help and protect yourself. This is simply the most common form that I've witnessed and the kind of abuse in the pagan community that I have the most experience with.

Above all, your safety comes first.

Educate yourself, build awareness in your communities and help create a nurturing environment for you and everyone else to learn and grow in their practice.

New to witchcraft?

Sign up for my FREE Witchcraft 101 course!

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Learning To Recognize Abusers In Pagan & Occult Communities - The Traveling Witch

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As unpleasant as the topic of abuse may seem, it is a vital part of learning and growing as witches. There are predators in every community but pagan and occult communities present a particularly appealing environment to potential abusers and we must be vigilant against them!

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Especially check out the reply from sidhe_elfakyn on top of the thread.

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Over the years i have been in my local pagan community helping to provide a safe place for people to meet and such. But over the years i have found since having this group that there are a lot of toxicity within our community. Its not even the differences of opinions that i find are toxic its some of the actions i see from other group leaders. For example, we held one event where we highlighted a local pagan shop in a shop hop. The next thing i know some leaders from another group were trying to direct people to the wrong shops. Which ended up with a shop being skipped entirely. Over the years I've tried to remain civil. Due to the fact i believe that things can be worked out if given the proper setting. But as time goes on i just see more and more and can understand why many have troubles coming out into pagan communities. To the point where many women who lead groups are targeted by our male counterparts. I don't know what got this community like this before i arrived but the way its evolved is to a point of absurdness. Like what could i do to help fix some of these gaps and issues in our community or is this something all pagan communities face?

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How do you deal with a toxic pagan community?

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50 votes, 24 comments. Over the years i have been in my local pagan community helping to provide a safe place for people to meet and such. But over ...

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Home Fire Safety

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Learn how to effectively protect your loved ones and home from fires with these top tips provided by the American Red Cross. Download our fire safety resources here.

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While research suggests there are health benefits, the FDA doesn't monitor or regulate the purity or quality of essential oils. It's important to talk with a healthcare professional before you begin using essential oils and be sure to research the of a brand's products. Always do a before trying a new essential oil.

age

underlying health conditions

medication and supplement use

As the essential oil market continues to grow, so do concerns about whether these highly concentrated plant extracts are safe for common use. Many consumers are unaware of the potential risks while using essential oils in their wellness, beauty, and cleaning routines.

chemical composition and purity

method of use

duration of use

dosage

Whether a specific oil is safe for you depends on a number of factors, including your:

When it comes to the oil, it's important to consider:

Read on to learn how to safely use each method, which oils to try and which to avoid, what to do if you experience side effects, and more.

Many people turn to topical oils for their skin-healing or pain-relieving properties. However, if administered improperly, rash and other side effects may occur.

Some essential oils can even be poisonous if absorbed directly through the skin. Others, like orange, lime, and lemon, can cause phototoxicity if applied before exposure to sun.

Dilution

Essential oils require dilution to prevent adverse reactions. As a general rule, you should keep concentration levels of essential oils below 5 percent.

Diluting at 1 percent is equivalent to adding 6 drops of essential oil to 1 ounce of carrier oil. Guidelines for safe concentrations vary by age and health condition.

You can easily dilute your essential oils by blending a few drops with a carrier oil. Carrier oils are typically vegetable-based. They carry the essential oil safely onto your skin and help you spread it over a large surface area.

Patch test

Wash your forearm with unscented soap.

Pat dry.

Rub a few drops of diluted essential oil into a small patch of your forearm.

Wait 24 hours.

Remove the gauze.

Patch tests allow you to see how your skin reacts to a particular oil before you perform a full application.

Here are the steps for conducting a patch test:

If the skin patch is red, itchy, blistering, or swollen, you have had an adverse reaction to the oil and should discontinue use.

If you experience discomfort before the 24-hour period ends, immediately wash the area with soap and warm water.

Oils

Popular essential oils that can be used with or without dilution (neat application):

Neat applications should be done under professional supervision.

Popular essential oils that must be diluted:

The benefits of aromatherapy are well-researched. Inhaling certain essential oils, like sweet orange, can symptoms of stress and anxiety. Inhaling lavender may improve sleep quality.
Shop for diffusers online.
You can reap the benefits of aromatherapy through inhalation or diffusion. Inhalation is most effective when treating respiratory issues, whereas diffusion is best suited for mood management.

When diffusing oils, use these safety precautions:

Oils

Popular essential oils that can be diffused without any potential risks to children or pets:

Popular essential oils that should be diffused with caution, because they're mucous membrane irritants:

This is a highly controversial practice - especially during the first three months.

Some people worry that topical essential oils can cross the placental barrier and harm the fetus.

While there are some essential oils that should never be used during pregnancy, there are a few that are considered safe for use during prenatal massages or through the diffuser method.

According to one , some essential oils may be effective in reducing anxiety and fear regarding childbirth.

If you're interested in using essential oils during pregnancy, talk to your healthcare provider and midwife before use.

Oils

Popular essential oils that should never be used during pregnancy, labor, or while breastfeeding:

This is another highly controversial topic. Infants and children have thinner skin and less developed livers and immune systems. This makes them more vulnerable to potential toxicity associated with oil use.

Following safety guidelines and exercising extreme caution is crucial. You should always consult a healthcare provider before using essential oils on or around infants and children.

Peppermint shouldn't be topically applied to or diffused around children under the age of 6 years.

Eucalyptus shouldn't be topically applied to or diffused around children under the age of 10 years.

After 2 years, certain essential oils can be administered topically and through aromatherapy methods, but at a much weaker concentration than adult dosing. A safe dilution ratio is typically 0.5 to 2.5 percent.

Other examples of safety guidelines for children regarding essential oils:

Remember, diluting at 1 percent is equivalent to adding 6 drops of essential oil to 1 ounce of carrier oil.

Infants and children (or adults) shouldn't ingest essential oils. As a safety precaution, essential oils should always be kept out of reach.

Oils

A 2007 study reported that using lavender and tea tree oil topically on males who have not reached puberty has been linked to hormonal abnormalities that encourage breast growth. These oils should only be administered through aromatherapy methods or avoided.

Talk to a medical provider before using these essential oils on or around children.

Popular essential oils that should never be used on or around infants and children:

Anise. When used internally, anise lowers the antidepressant effects of some medications and increases the effects of drugs that affect the central nervous system.

Bergamot. This oil can cause skin sensitivity and result in burning if applied in a high topical concentration before sunlight exposure.

Cinnamon. If applied without diluting or ingested, this oil can cause mucus membrane irritation, contact dermatitis, facial flushing, double vision, nausea, and vomiting.

Eucalyptus. If swallowed, this oil can cause seizures.

Lavender. Topical application has been shown to affect hormones in males who have not reached puberty.

Lemon verbena. If topically applied before sun exposure, this oil can cause photosensitivity and may result in burning.

Nutmeg. This oil may cause a rash or a burn if applied topically. It can also cause hallucinations and even coma when ingested in high concentrations.

Peppermint. This oil rash and other irritations when applied to skin. It can also cause heartburn if taken internally.

Sage. If a large amount is ingested, this oil restlessness, vomiting, vertigo, rapid heart rate, tremors, seizures, and kidney damage.

Tea tree. When applied topically, this oil rash or irritation. If swallowed, it can cause loss of muscle coordination and confusion. Ingestion may also affect hormones in males who have not reached puberty.

There is still much we don't know about the long-term effects of aromatherapy. Possible long-term effects need to be considered and studied before the use of popular oils becomes a main stream practice in Western medicine. There are dangers.

Here are a few examples:

Essential oils are natural, but that doesn't mean they can be used without taking precautions. Before using any essential oil, you should ask yourself - and be able to answer - the following questions:

What method do you want to use?

The method you use is based upon the desired effect. Are you looking for mood-altering effects (aromatherapy)? Are you looking to treat a skin ailment or relieve pain (topical)? Or, are you looking to treat a medical condition (oral or aromatherapy)?

Does the oil need to be diluted?

Most essential oils, unless they are considered "neat," need to be diluted. Always check the dilution guidelines.

Does the oil increase photosensitivity?

In general, citrus essential oils increase photosensitivity. Applying them before sun exposure can cause serious skin burns.

Does the oil have any clinical interactions?

Some essential oils, absorbed into the body through aromatherapy, can cause an adverse reaction when used with other medications or supplements. They may also trigger or worsen symptoms of an underlying medical condition.

Is the oil safe to use around infants, children, or pets?

Always check whether a specific essential oil is safe for children and pets. Keep in mind that what might be safe for dogs may be poisonous for cats. Cats are more sensitive to essential oils than other pets. Avoid using aromatherapy in public.

Is the oil safe to ingest?

Essential oils that are perfectly safe when used topically or in aromatherapy may be toxic when ingested. Certain oils, like wintergreen, can be deadly.

In general, you should treat essential oils like other medications, supplements, or harmful materials. This means practicing caution when purchasing, storing, and using them.

Keep essential oils out of reach of children and pets

It's not enough to keep your essential oils out of view. In order to ensure safety, place all essential oils in a lockable case and store them in a cupboard out of reach. Alternatively, store them in a high-up cabinet and add a child lock.

When diffusing, don't exceed 30- to 60-minute intervals

With essential oils, less is often more. Exceeding the ideal times doesn't amplify the oil's benefits. In fact, it can actually create stress on your body, especially the nervous system.

Only diffuse in well-ventilated areas

As a general rule, if all you can smell is the essential oil, your area is not well-ventilated. In such cases, you risk irritating your respiratory system.

Ventilation is especially important in the presence of pets - and it includes leaving doors open for pets to remove themselves.

When in doubt, dilute the oil

When using topically, carrier oils shouldn't be overlooked. Not only are they useful in spreading the essential oil onto a larger surface area, they protect your skin from rash and irritation.

Never use photosensitizing oils before UV exposure

Safety guidelines recommend waiting a full 24 hours after using photosensitizing oils before visiting a tanning booth or spending time in direct sunlight.

Always wash your hands after using essential oils

If you have remnants of essential oils on your hands and you rub your eyes or scratch the inside of your ears, you could experience a serious adverse reaction. Essential oils shouldn't come into contact with eyes and ears.

Keep all essential oils away from flames

Essential oils are highly flammable. They shouldn't be used or stored near candles, gas stoves, lit cigarettes, or open fireplaces.

Practicing caution and following safety guidelines will help ensure your experience using essential oils is a positive one. However, adverse reactions can still happen. Part of responsibly using essential oils is knowing what to do if side effects do occur.

Soak a cotton swab in a food-grade fatty oil like sesame or olive. Wipe the swab over your closed eyelid.

Immediately flush the area with cool, clean water.

In most cases, minor side effects can be taken care of at home.

If essential oils get into your eyes, you can do one of two things:

drink full-fat or 2 percent milk

avoid vomiting

keep the essential oil bottle handy to show the emergency response team

Michelle Pugle is a Canadian-based health & wellness writer. She has a diploma in holistic nutritional therapy, a double bachelor's in English and Sociology, and a master's in research theories. Her work has been featured in magazines, anthologies, and on websites around the world.
If you're experiencing skin irritation: Use a fatty oil or cream to absorb and wipe the essential oil away.

If you've accidently ingested or over-ingested an oil, immediately contact your local poison control center. Then, follow these precautions:

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Are Essential Oils Safe? 13 Things to Know Before Use

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As the essential oil market continues to grow, so do concerns about whether these highly concentrated plant extracts are safe for common use. Unfortunately, there's no easy answer. It all depends on the person and the oil in question. Unsure where to start? We'll walk you through what to use, what to avoid, and more.

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National Institute of Environmental Health Sciences

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Essential oils are concentrated plant extracts that retain the natural smell and flavor of their source. Some essential oils and their components show hormonal activity and could affect the endocrine system.

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Irish Paganism: What Can We Know? IN PROGRESS

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Academia.edu (many free articles, needs login)

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Academia.edu (many free articles, needs login)

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"I go through all the articles in the bulk download, save the ones that are clearly going to be useful and discard the remainder. This saves loads of time but also points me in directions I might not otherwise have thought of looking."

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Academia.edu is a place to share and follow research.

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Wikipedia can be a valuable, powerful tool for researching, whether it's personal or academic research. Here, we'll explore some ways that you can get the most from Wikipedia without relying on it as a cited resource for your academic work.

Wikipedia is essentially an online, user-edited encyclopedia. Encyclopedias range from the very general (think Encyclopaedia Britannica or World Book) to much more focused subject-specific encyclopedias. We should all be cautious when using encyclopedias for academic work (it's not just Wikipedia), as our library guide on reference sources details. Wikipedia, however, is so popular and so comprehensive that it's hard to imagine a topic not covered in its easily searchable depths. Recognizing its popularity, most internet search engines now pull up Wikipedia as the first search result, and we're all accustomed to use it when we need a quick, easy answer.

Most teachers, particularly at the college level, are not going to let you get away with citing Wikipedia as a resource. The broad and general nature of all encyclopedias make them problematic as academic sources. Even when the content they provide is accurate, it's rarely detailed and comprehensive enough to support scholarly research. Also, one of your professor's jobs is to hold you to a higher standard of accountability and understanding of research and information, so they will expect you to find answers from more detailed resources. Showing that you can evaluate information and choose the most appropriate information is one of the many skills you develop in college. You'll need these same skills of information evaluation as you move forward in your future career. All of us use these skills daily in some way, whether we realize we're doing it or not. And if you don't believe us -- even Wikipedia itself does not recommend citing it for academic research.

All those points considered, to say that you should never use Wikipedia for research is really too hasty and not too smart. It is possible for Wikipedia to inform your research in many useful ways. Here we'll run through some of the tricks for getting the most out of Wikipedia quickly.

Subject Breakdown

One of the greatest uses of Wikipedia for your academic research is using it to get a quick overview of your subject. It is an encyclopedia after all. This is particularly useful if you are researching a subject with which you are not familiar. It may be less useful if you are researching within your discipline, as it may be too general for the research you are doing within your own major. In other words, your personal expertise may have surpassed what Wikipedia can offer. However, starting with Wikipedia is a great option for many students who feel comfortable with its encyclopedia format and like to have that quick burst of information before starting in on a very specific paper topic.

Keywords

Wikipedia is a great resource to mine for keywords to use in your research. Pay attention to words in headings, in bold, or marked as hyperlinks. Pay attention as you read through the article and take note of terminology specific to the subject, or even just words that get used or repeated often. This can give you a good idea of what terms and words may be good for creating your own search term list for further research. It can also give you an idea of what language is most commonly used to talk about the subject, giving you something to draw upon for your own academic work.

In the image on the left here, you'll see an example of one place to look for this kind of information. Check the box to the right of the screen on each article. This contains some fast facts that may be useful to you. For instance, if we're looking up California's state fossil, the Smilodon (or saber-toothed cat), we can see some quick information in that box. In this entry it's giving us some synonyms, species names, and the whole scientific classification, all of which may be useful to use as keywords later.

Contents

As you can see displayed in the image to the right, articles on Wikipedia will have a table of contents, just called "Contents," that lists the subject headings for that particular article. Taking a moment to scan this contents box may save you some time, particularly if you're reading a very long Wikipedia entry (our Smilodon entry is rather modest). You can get an idea of what parts of the entry will be most relevant to you, and use the linked headings to move directly to that section of the article.

References and Citations

Looking at the References and Bibliography sections has two main advantages. First of all, it lets you check to see whether or not the resource the Wikipedia entry is using is reliable. Second, if it's reliable and appropriate for an academic paper, you may be able to use that resource for your own work (NOT the Wikipedia article itself, the original resource that Wikipedia is pulling from).

Also, take note of the tiny numbers that appear within the text of your Wikipedia article. These act as footnotes, citations, essentially, of the article. Hovering over one of these numbers will display the full reference entry. Clicking on the numbers will jump you down to that resource in the References list.

The References and Bibliography sections of our Smilodon entry (see next two images below) are fairly large. Formatted just as you will format your own reference pages, these citations include all the information we need to find these resources out in the world, including links to any that are available online.

In the image below, we can check on the size comparison noted in our Smilodon entry by hovering over the 22 to view the citation from right there, or we can click on the number and it will jump us to the citation within the References page below (you can see number 22 in the screenshot image of the References section above).

Hyperlinks

One of the convenient features of Wikipedia is that they include links to other Wikipedia articles within the text of each article. Many Wikipedia articles also contain a "See Also" section towards the end of the entry, similar to traditional print encyclopedias. We can thank the overwhelming technology behind the Internet for this useful feature. These hyperlinks allow us to move with ease through the Wikipedia universe, gathering and defining terms we may not initially understand. However, like many websites Wikipedia users can fall prey to the rabbit hole that is all of those lovely links to other articles in Wikipedia. Find a way to keep focused when using Wikipedia so you don't get caught up in them. As with many moments in your research, having a strategy relating to these hyperlinks will save you time and sanity in the end.

For instance, in our Smilodon entry we may find the reference in the image above to spotted hyenas interesting. When we click on it, it takes us to the following entry for the Spotted hyena that we see in the image below. You can see how this would get distracting very quickly.

Our Smilodon article didn't have any "See also" options, but our Spotted hyena entry has the two offerings pictured below, which lead us to other pages on Wikipedia.

Suggested Resources

Many Wikipedia articles contain all sorts of extra suggested resources on the topics they cover. Though you'll need to evaluate these other resources individually, some of these may lead you to more useful, reliable information. Typically, these extra resources are found using heading such as "Further Reading" or "External Links."

Again, our Smilodon didn't deliver on this one, but the Spotted hyenas definitely did. In the image below you can see that this Wikipedia entry has several further references listed in these sections.

Still have questions?

Remember that you can always ask your professor to tell you what the best way to use Wikipedia may be in your particular discipline.

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Hiebert Library: Using Wikipedia for Academic Research: Home

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A guide for using Wikipedia for academic research.

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Sci-Hub,mg.scihub.ltd,sci-hub.tw,The project is supported by user donations. Imagine the world with free access to knowledge for everyone ‐ a world without any paywalls.

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Libraries: Introduction to LibGuides: The Basics

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An introductory guide to the basic features of LibGuides v2. The basic components of a LibGuide

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Journals

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Open and free content on JSTOR and Artstor - About JSTOR

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How to find the millions of journal articles, ebooks, images, and other media available on JSTOR and Artstor as Open Access or free to everyone.

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About Patheos Pagan Channel

Beyond the Charge and Rede.

Paganism today is constantly evolving and growing. Wicca has evolved into myriad strains, and the broader Pagan movement has built upon and expanded beyond Wicca and Witchcraft. Several Druid traditions are thriving, and the old ceremonial magick lodges like the Golden Dawn and Ordo Templi Orientis have seen a resurgence since their original heydays. The revival of ancient paganism has spurred incredible growth in the Heathen, Hellenic, Celtic Reconstructionism and religio Romana communities. Unbroken traditions of indigenous religions such as Vodou, Santeria, and African Traditional Religions have a voice in the world religious community like never before.

It's a fascinating time to be Pagan. How do Dianic Witches work with Hellenismos polytheists? How do Heathens build community with Druids? Has the time for temples returned? Is practicing magic, or magick, an important part of your Pagan spirituality? Does the strength of our communities lie in our non-traditional forms of organization? How do our theologies embrace gay, lesbian, queer and transgender Pagans? Can a genuinely new Paganism thrive? Is reviving the religions of the ancients even compatible with modern life? How do we create a pluralist community embracing polytheist, animist, pantheist, panentheist, monotheist, duotheist, henotheists and atheist Pagans? How do we express solidarity with Native American spirituality, Hinduism and Shinto without crossing the line of cultural appropriation? Should we raise our children in our faiths, or allow them to choose their own path? Can Pagans evangelize (spread the good news of our traditions) and not prosetylize? Are the terms pagan and witch still useful? How do we overcome the idea that anything "pagan" is morally and ethically bankrupt? How do we make our voices heard as religious minorities?

Here at Patheos Pagan we're committed to exploring diverse views on Paganism in all its diversity, from British Traditional Witchcraft in Brazil to the thriving communities of the Bay Area and Paganistan to the Mari people of Russia. There are a lot of Pagans out there, and each of them have a wealth of opinions. There is a lot to explore beyond Wicca 101. I hope you join us on the journey!

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Paganism: Beliefs, Rituals, History, and Facts | Patheos

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A group of religious traditions that are earth-oriented, polytheistic, andor focused on Goddess worship such as Wicca, Druidry, and Heathenry.

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paganSquare is a community blog space where Pagans can discuss topics relevant to the life and spiritual practice of all Pagans.

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I don't have control over death, as much as I like to include it in my practice. No Witch does.

Maybe it's not such a great idea to turn to writers from 1,000, or 2,000, or 3,000 years before the United Nations publicly published the Universal Declaration of Human Rights for teachings on the universality of human rights.

My father began asking me to go home sometime in August. He started with subtle hints - the aroma of freshly brewed coffee, random old music, and snapshots of shared memories. But I should mention that no embodied being in my home drinks coffee, and my dad left this realm 16 years ago.

We sit down for a conversation with Coby Michael, about his work and what set him on the poison path.

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So You Want To Be A Pagan – A Guide For Pagan Newcomers

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What do newcomers need to know about Paganism when they’re just starting out? That’s an incredibly broad question – it’s why we have so many Paganism 101 books. Here’s some general information, some resources, and what you need to know if you decide to practice the particular form of Paganism I prac…

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Ruth Goodman historical consultancy and interpretation specialising in Domestic and Social Renaissance or Early Modern history. Workshops, lectures, design, artifacts supplier, researcher advisor.

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A leading authority on history of the British Isles in the sixteenth and seventeenth centuries, on ancient and medieval paganism and magic, and on the global context of witchcraft beliefs. Also the leading historian of the ritual year in Britain and of modern paganism. He is a member of the 'Medieval and Early Modern Cluster' at Bristol.

Research supervision

Would welcome research proposals on:

The political and religious history of the British Isles 1560-1690

The seasonal festivals of the British Isles

Themes in the history of paganism, witchcraft and magic in the British Isles from prehistory to the present.

I currently supervise twenty-two research students, fifteen of whom are working towards PhD degrees: but am still willing to have more!

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A leading authority on history of the British Isles in the sixteenth and seventeenth centuries, on ancient and medieval paganism and magic, and on the global context of witchcraft beliefs. Also the leading historian of the ritual year in Britain and of modern paganism.

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"Epigraphy, Image, and Material: The Strategic Power of the Word 'And' on Byzantine Uterine Amulets" Magic, Witchcraft, and Ritual, Vol. 18/3, University of Pennsylvania Press, Winter 2023.

"Magic and Byzantine Art," Oxford Handbook of Byzantine Art and Architecture, ed. Ellen Schwartz, Oxford University Press, 2021, pp. 83-95. For sale on amazon.com: https://www.amazon.com/Oxford-Handbook-Byzantine-Architecture-HANDBOOKS/dp/0190277351 Review by: Georgi Parpulov, Akademie der Wissenschaften zu Göttingen, The Byzantine Review, 04.2022.017.

"Magical Amulets, Magical Thinking, and Semiotics in Early Byzantium," Old World: Journal of Ancient Africa and Eurasia, Brill Publishers, Research Centre for History and Culture, Beijing Normal University and United International College of Hong Kong Baptist University, Beijing, China, 2021, pp. 1-23. https://brill.com/view/journals/aisr/aop/issue.xml

Kean Student and Alumni Art Protest in Memory of George Floyd, curated art exhibition and public events with student artists, Human Rights Institute Hallway, Kean University, March-April 2021. https://sites.google.com/view/kean-student-alum-art-protest/home. Press coverage: https://issuu.com/thetower/docs/042421_ku_tower_may_v2; http://kutower.com/?s=george+floyd.

Greek Women Then and Now, online art exhibition catalog, international exhibition of art by Kean students and others, AthensArt, Athens, Greece, 2021. https://sites.google.com/kean.edu/greek-women-then-and-now/home

"Christopher Faraone's The Transformation of Greek Amulets in Roman Imperial Times," Journal of Roman Studies, Cambridge University Press, Dec 2020.

Medieval Magic: How To Do Things With Words and Images in Byzantium. Book in draft.

Powerful Words and Images from the Late Antique Levant: An Annotated Catalogue of Minor Objects. Catalogue of 340 archaeological objects. Book in draft.

We Are US: A True Culture Mosaic, booklet and film, written, designed, printed, and filmed in collaboration with students in the Art History Capstone Course, Kean University, Union, NJ, 2017.

"Re-Collections: The Artwork of Julie Harris," The James Howe Gallery, Kean University, 5 September - 28 October 2016. Curated art exhibition.

The Temperature of Light: The Encaustic Paintings of Janise Yntema. The Dryfoos Gallery, Kean University. October 2015. Curated art exhibition and catalogue written in conjunction with students in Art History Capstone Course, published by Kean University, Union, NJ. Sold on amazon.com.

"Ashes, Ashes: Artists' Reactions to the Holocaust: Drawings by Jo Jochnowitz, Poems by Susanna Rich," The James Howe Gallery, Kean University, 4 November - 22 December 2015. Curated art exhibition.

"La Lumière Gothique," (in French and English) in the art exhibition catalogue Janise Yntema, Cadogen Gallery, London, 2010, unpaginated.

"Living Fibers, Living Forms: The Work of Jappie King Black," Surface Design Journal, vol. 34, issue 3, April 2010, pp. 36-39.

"Painting," "Ampulla," "Plotinus," and "Tympanum," The Oxford Dictionary of the Middle Ages, ed. Robert Bjork, 2010.

Peace: Its Conditions and Conceptions, Editor, Faculty Seminar E-Book Series, volume on the Faculty Seminar Roundtable Kean University, held on 6 April 2009.

"Introduction," in Still, Cadogan, London, 2009, pp. 3-4.

"Early Byzantine Amulets: Unorthodox, yes; Incorrect, no," The Journal of Modern Hellenism, "Byzantium" issue, fall 2009, pp. 103-129.

"Hierotopy, Narrative, and Magical Amulets," "ИЕРОТОПИЯ, НАРРАТИВНОϹТЬ И МАГИЧЕϹКИЕ АМУПЕТЫ," (in English and Russian) Comparative Hierotopy: Studies in the Making of Sacred Space, vol. 2, ed. Alexei Lidov, Research Centre for Eastern Christian Culture, Moscow, 2008, pp. 84-109.

"Art Once Stolen by Nazis, Now Enjoyed by Us," Comparative Cultures Journal, Faculty Seminar on Comparative Cultures E-Book Series, Kean University, Spring 2008, pp. 30-41. < http://www.kean.edu/~orsp/online_journal/comp_journal.htm>

"From Amulets to Icons in Byzantium," Faith and Transformation: Votive Offerings and Amulets from the Alexander Girard Collection, edited by Doris Francis, Museum of New Mexico Press, Santa Fe, 2007, pp. 62-63.

"The Process of Gender: The Fiber Arts of Jappie Kind Black," The Dryfoos Gallery, Kean University, February 2007. Curated art exhibition.

"Breaking through the Picture Plane: Icons, Verbal Performance, and Magical Amulets," Hierotopy: Studies in the Making of Sacred Space, vol. 1, ed. Alexei Lidov, Research Centre for Eastern Christian Culture, Moscow, 2005. These are published abstracts of symposium proceedings.

"Byzantine Models for Post-Modern Architecture and Iconography," The St. George's Herald, Nov 2003.

"Art from the War Zone in Sri Lanka," Gettysburg College, Gettysburg, PA. 29 January - 22 February 2003. Curated art exhibition.

"An Inscribed Byzantine Amulet and Its Narratives," Byzantine and Modern Greek Studies 23, 1999, pp. 24-42.

"The Paintings of William Henry Mount," Long Island Museum of American Art, History, and Carriages (formerly The Museums at Stony Brook), Stony Brook, NY. Spring 1994. Exhibition curated.

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Jacquelyn Tuerk-Stonberg | Kean University

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"Epigraphy, Image, and Material: The Strategic Power of the Word 'And' on Byzantine Uterine Amulets" Magic, Witchcraft, and Ritual, Vol. 18/3, University of Pennsylvania Press, Winter 2023. "Magic and Byzantine Art," Oxford Handbook of Byzantine Art and Architecture, ed. Ellen Schwartz, Oxford University Press, 2021, pp. 83-95.

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The International Society for the Study of Religion, Nature, and Culture (ISSRNC)

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International Society for the Study of Religion, Nature, and Culture

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Connecting Scholars & Advancing Knowledge

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Critical Thinking Witch Collective - less cult of personality, conspiracies, and questionable hierarchies; and more critical thought, common sense, and world-wide coven of supportive community

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Formed in 2021, and originally using the acronym/name SASS Witches (science-minded, agnostic / atheist, secular, and skeptical Witches), we came together to make a space for critical thinking witches; witches who research, who apply scientific reasoning, who learn from history, and who question assumptions and biases.

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Y ou will find information and articles about this 'Father of modern-day Witchcraft'. See an image of his final resting place in Tunis. Get a glimpse into Gardner's Museum of Magic and Witchcraft and links to pictures of items that were once part of its collection. Who was this charming, mischievous, white-haired man with a vision?

Read several newspaper articles from the 1950s & 60s, about Gardner and The Wica.

Download some books, including Gardner's seminal work Witchcraft Today and Margaret Murray's The Witch Cult in Western Europe.

View some of the items that were once in Gardner's Museum collection.

You will find information, newspaper clippings and other resources that tell you more about this branch of modern day Witchcraft and its subsequent evolution and proliferation.

What is Gardnerian Witchcraft and how is it different to other forms of Witchcraft?

Why I think the spelling 'Wica' is preferable to 'Wicca'.

Read a newspaper article featuring Margaret Murray, folklorist and influential friend of Gardner's.

Find some information about Charles Cardell who published Gardner's 'Book of Shadows' in 1964.

Download copies of the Witchcraft Research Association's 1964 'Pentagram' magazine which was probably the first Witchcraft magazine in the world.

Information on initiatory lineages including my attempt to create an early Gardnerian family tree. and show how the Craft left UK shores.

Here you can discover this Craft Elder and friend of Gardner's. Charles Clark organised and led the early Scottish Wica and some of them subsequenlty became responsible for its export from these shores.

Listen to audio MP3's of Charles talking about his experiences with the Wica.

Look at Images of Charles' working tools, many of which he received from Gardner.

Read a transcript of a letter Doreen Valiente sent to Charles when the Wica were trying to pull together in the face of perceived hostilities, in 1964.

See some images of the Charles Clark memorial at Holmfirth Crematorium at Dreghorn, Ayrshire.

You can find information about the Crafts early members in Scotland and how the lineage spread to the USA.

Find out more about the two most well-known Scottish members - Monique and Campbell Wilson.

Discover what happened to the contents of the Isle of Man Witchcraft Museum which Monique inherited from Gardner.

In this section, you will find information about the Crafts export to the USA where it proved to be a key influence in the resurgence of interest in modern Witchcraft.

Read a 1960s American article about the Craft's arrival in the U.S.A.

Find out about Raymond and Rosemary Buckland who were pivotal in this process.

Read brief bios about some of the other, early Elders of the Wica. There are old newspaper articles, writings, audio and video links.

You will find information about other Witches from the 1950s and early 60s such as Sybil Leek, Charles Cardell and Rosaleen Norton.

This page is more specifically about 'collections' of documents and stories of correspondence between individuals. They include:

From plowing vulvas to strange antics in the woods. I have written several articles on Craft history, the Golden Dawn and Magic. You can find them and a little bit more about me

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This website looks at the history of Modern Witchcraft, Gerald Gardner and the Elders of The Wica.

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A resource for inclusive covens of witches and Wiccans.

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Witchcraft & Wicca Magazine is the most popular Witchcraft magazine in Europe, with articles by many leading authors on almost every aspect of the Craft. The magazine is full colour throughout, with a clear and attractive layout, illustrations are superbly reproduced and it has high gloss cover. The small A5 size is convenient and is ideal for storing on your bookshelf, this is a future collectors item so start your collection now.

The latest issue of the Children of Artemis magazine "Witchcraft & Wicca" is available, priced at £3.75

It is being stocked by many outlets in the UK, if you own a shop and would like to stock the magazine please use the contact us form to request the relevant information.

Please order your copy at your local Pagan / Occult / New Age bookshop, you can always refer them to us if they do not currently stock it.

Subscribe directly to the magazine by post or on our online store (If subscribing by post please do not forget to include p&p)

Order the current issue and back issues from our online store.

Witchcraft & Wicca Magazine is also available in digital format, with back issues and subscriptions options . If you follow this link to Magzter you will find the home of our digital magazine. You can find it on the web and on Magzter app our apple, android or windows phone, just create a free account and search for " Witchcraft" our magazine will show up then.

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Witchcraft & Wicca Magazine - Witchcraft & Wicca

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Witchcraft & Wicca Magazine the most popular Witchcraft&Wicca magazine in Europe, with articles by many leading authors on almost every aspect of the Craft.

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This book reveals a remarkable picture of the revival of witchcraft in England during the 1930s and 40s. Through years of research, the author has pieced together the story of how retired civil servant, Gerald Gardner, became involved in the worlds of naturism and folklore, which led him to discover a strange theatre run by an esoteric magical group known as the Crotona Fellowship. Here, he made contact with a family of hereditary witches, whom the author has been able to identify, whose lineage dates back to Napoleonic times. The personalities of two key figures in the story, 'Old Dorothy' Clutterbuck, in whose house Gardner was initiated, and Dafo, his High Priestess, are brought to life, and photographs appear for the first time. Whatever the truth about Dorothy's involvement with witchcraft, extracts from her diaries, never before made public, reveal her as a pagan at heart. New light is shed on the momentous ritual the witches carried out in 1940 when invasion threatened, including the probable identity of those who gave their lives in the cause.

In 1954 a book was published which claimed that witches were not just some historical oddity but that the author, retired civil servant, Gerald Gardner, had been initiated into a witch coven in the New Forest, Hampshire, England in 1939.

Many dismissed his claims, but Philip Heselton, who has been investigating the story for over 20 years, is convinced that what Gardner wrote about the witch coven was essentially true.

Traditional Witchcraft: A Cornish Book Of Ways by Gemma Gary
A 21st century version of traditional Cornish witchcraft, of the kind recorded by Hunt, Bottrell and others. This is no neo-pagan or modern wiccan manual, but rather a deep drawing up into modern times of some of the ancient practices of lore and magic practiced by the white witches, charmers, conjurers and pellars of the Cornish villages. Their presence was still current when the 18th and 19th century antiquarians and collectors recorded them, and, although the 20th century largely put paid to their activities, nevertheless their lore never completely disappeared, and it continues to provide inspiration for practitioners today. Gemma draws on this knowledge, not only from published material, but also from the experiences and workings of 'wise women' and country witches living today. This book gathers much material together, some of which has not been seen in print before, and thus provides a sourcebook of magical workings in Cornwall today, which will be an invaluable reference

Aradia: Gospel of the Witches by Charles Leland
First published in 1899, Charles Godfrey Leland's ARADIA, OR THE GOSPEL OF THE WITCHES is one of the earliest documentary testaments to the genuine survival of ancient European witchcraft and pagan goddess religion well into the 19th Century, and has become a seminal inspiration for the 20th Century resurrection/reconstruction of magickal beliefs in the modern practices of Wicca and NeoPaganism.

An enduring classic since its publication in 1970, Mastering Witchcraft is one of the best how-to manuals for those wishing to practice traditional European Witchcraft as a craft rather than a New Age religion.

The Night Battles by Carlo Ginzburg
Carlo Ginzburg's The Night Battles is a remarkable tale of witchcraft, folk culture, and persuasion in early modern Europe. This book represents a huge step forward in our understanding of European shamanism. Ginzburg burrows deep into the 16th century Inquisition archives from the Friuli region of Northern Italy (where Latin, Slavic and Germanic traditions come together). He returns with a fascinating discovery of an ancient fertility cult, whose participants (the benandanti) represented themselves as defenders of harvest and fertility of the fields.

Witchcraft and the Shamanic Journey by Kenneth Johnson (First edition was "North Star Road")
This is an inspiring guide for those who seek to reclaim the ways and lore of their ancestors. Witchcraft and the Shamanic Journey reveals the spiritual experience at the core of the world's religious traditions―shamanism.

Witches by T.C. Lethbridge

Being an investigation of an ancient religion involving the worship of Diana.

A fantastic book that approaches a variety of subjects relating to Witchcraft from A to Z.

Patricia Crowther lifts the lid off the cauldron and reveals the truth about witchcraft, sharing its history and the methods and theory behind magic. This book also includes several interesting rituals.

Now reissued again due to popular demand, "Witchcraft for Tomorrow" answering many of the most frequently asked questions about witchcraft, such as How can I find a witches' coven? and How can I become a witch?, Doreen Valiente explains what the old religion of witchcraft has to offer the new age of Aquarius, how the age-old Craft of the Wise can be practiced in the modern world.

Many books may tell you how to cast a Wiccan circle, but none really bother to explain why. When you finish reading The Elements of Ritual, you'll know what each step of the circle-casting ceremony means, why it's there, and what it accomplishes.

If you are looking to get involved in Traditional Initiatory Wicca this book is essential and necessary reading.

Lois Bourne is that most fascinating of all figures, a proper English witch complete with psychic abilities, a treasure house of occult lore, and a lifetime of experience in this age-old craft. Here, she speaks openly about her adventures in the occult - taking care to explain the secrets behind these powers and to offer new insights into the realm of witchcraft. is an intimate, often witty and always wise look at an exceptional woman who has followed an exceptional way of life.

Learn to protect yourself from psychic attack.

The Secret Life of Plants by Peter Tompkins and Christopher Bird

In this truly revolutionary and beloved work, drawn from remarkable research, Peter Tompkins and Christopher Bird cast light on the rich psychic universe of plants. Now available in a new edition, The Secret Life of Plants explores plants' response to human care and nurturing, their ability to communicate with man, plants' surprising reaction to music, their lie-detection abilities, their creative powers, and much more.

Witchcraft Medicine by Claudia Müller-Ebeling, Christian Rätsch and Wolf-Dieter Storl
"Witchcraft medicine is more than factual knowledge of medicinal herbs, poisonous plants, psychedelic compounds. It is the ability to converse with the animal and plant spirits and to forge friendships." So begins this manual on traditional European folk medicine, first published in German in 1998. The work of four writers including fluid translator Lee, this volume is not the pagan whirlwind concoction of recipes and how-to instructions that it might seem at first. It is instead a highly desirable reference work for people of many stripes: cultural anthropologists, gardeners, historians, ethno-botanists, mythologists and those broadly interested in Wicca. Copyright 2003 Reed Business Information, Inc.

Harold Roth has always been an inspiration to me. His knowledge of plants and herbs is beyond comparison. I waited years for this book to be published and I was not disappointed. The information within this book is invaluable to the Witch who works with plants. The Witching Herbs, is an in-depth exploration of 13 essential plants and herbs most closely associated with witchcraft. The plants are poppy, clary sage, yarrow, rue, hyssop, vervain, mugwort, wormwood, datura, wild tobacco, henbane, belladonna, and mandrake.

I recommend these two books for anyone new to Paganism. They are perfect books to get in tune with and to familiarize yourself with the Wheel of the Year.

Recounts the story of the grain protectress, an image that has persisted from the ancient Near East to the classical world and still survives in folksongs and village celebrations today.

Comprehensive and engaging, this colourful study covers the whole sweep of ritual history from the earliest written records to the present day. From May Day revels and Midsummer fires, to Harvest Home and Hallowe'en, to the twelve days of Christmas, Ronald Hutton takes us on a fascinating journey through the ritual year in Britain.

Witchcraft and the Gay Counterculture: A Radical View of Western Civilization and Some of the People It Has Tried to Destroy

Arcane Perfection: An Anthology by Queer, Trans, and Intersex Witches

A top tarotist's secrets to personal growth, one card at a time. The two volumes of Seventy-Eight Degrees of Wisdom have inspired a whole generation of tarot students. It has often been described by readers, booksellers, and teachers as the "Bible of tarot readers."

If you've ever been intrigued by the tarot but were confounded by the complexities of multi-card spreads and the vague interpretations given in most books, this is the guide for you.

This book uses the Robin Wood deck as a reference which is a great book for Pagans or Witches. As the title indicates, this book presents the Tarot in clear language that anyone can understand. If you've had trouble learning the Tarot, this book gives the meaning of each and every one of the 78 Tarot cards―both in simple terms and in-depth ones, both upright interpretations and those for when a card is drawn reversed.

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Recommended Reading for Witches | Mandragora Magika | United States

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This page shows a varity of books on the subject of Witchcraft and Wicca that are recommended.

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Witchy Festivals and Events In Your Area | Mandragora Magika

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This page shows a variety of witchy, wiccan, pagan, heathen festivals and events by area. If you are wanting to find an event in your area or want to travel to meet new people hopefully you will find something on this page.

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Ancient Celtic God

Cernnunos by J. M Reinbold
The God In The Wild Wood (3)
At the Sacred Centre, in the Grove of all Worlds, He sits with legs crossed beneath an ancient Oak. Entranced, connecting the three worlds Earth, Sea, and Sky, and the worlds behind the worlds, the god and the Great Tree are One, His immense limbs widespread, stretching into distant sky and starry space.
His massive trunk, spine of the Middleworld, is the heart of the Ancient Forest around which all Life, all worlds turn; His limitless root web growing deep into secret earth and Underworld; above him the great turning circles of Sun, Moon, and Stars. All around Him subtle movements of the leaves in melodious, singing air; everywhere the pulsing, gleaming Green awash in drifts of gold and shimmering mist; beneath Him soft moss creeping over the dark, deep, moist of spawning earth. At His feet is the great Cauldron from which the Five Rivers Flow.

Through the forest stillness they come, whispering wings and secret glide, rustling leaves, and silent step, the first Ancestors, the Oldest Animals, to gather around Him: Blackbird, Keeper of the Gate; Stag of Seven Tines, Master of Time; Ancient Owl, Crone of the Night; Eagle, Lord of the Air, Eye of the Sun; and Salmon, Oldest of the Old, Wisest of the Wise leaping from the juncture of the Five Springs. He welcomes them and blesses them, and they honour Him, Cernnunos of the nut brown skin and lustrous curling hair; the god whose eyes flash star-fire, whose flesh is a reservoir of ancient waters, His cells alive with Mystery, original primeval essence. Naked, phallus erect, He wears a crown of antlers limned in green fire and twined with ivy. In his right hand the Torq of gold, testament of his nobility and his sacred pledge; in his left hand the horned serpent symbol of his sexual power sacred to the Goddess. Cernnunos in His Ancient Forest, His Sacred Temple, His Holy Grove, Cernnunos and His children dream the Worlds.

The Origins of Cernnunos
Cernnunos, a nature and fertility god, has appeared in a multitude of forms and made himself known by many names to nearly every culture throughout time. He is perhaps best known to us now in his Celtic aspects of the untamed Horned God of the Animals and the leaf-covered Green Man, Guardian of the Green World, but He is much older. Cernnunos worked his magic when the first humans were becoming. Our prehistoric ancestors knew him as a shape-shifting, shamanic god of the Hunt. He is painted in caves and carved everywhere, on cliffs, stones, even in the Earth Herself. Humans sought to commune with Him and receive his power and that of his animal children by dressing themselves in skins and skulls, adorning themselves with feathers and bones, by dancing His dance. Yet He is older still. In the time of the dinosaurs, the great swamps and subtropical forests of cycads, seed ferns and conifers, and later in the time of the deciduous plants and flowers, when the pollinators came and the first tiny mammals were creeping up from beneath the ground, Cernnunos was the difference and diversity of life, the frenzy and ferment of evolution. But, He is much older still. He is oldest of the Ancient Ones, first born of the Goddess. At the time of First Earth, Cernnunos grew in the womb of the All Mother, Anu, waiting to be born, to come forth to initiate the everlasting, unbroken Circle of Life.
The Many Faces & Natures Of Cernnunos
Cernnunos, as The Horned God, Lord of the Animals is portrayed as human or half human with an antler crown. Though he wears a human face his energy and his concerns are non-human. He is protector of animals and it is Cernnunos who is the law-sayer of hunting and harvest. While He is recognized most often through his connection to animals and our own deeply buried, dimly recalled, instinctual animal natures, Cernnunos is also a tree, forest, and vegetation god in his foliate aspect of The Green Man, Guardian of the Green World. His branching antlers symbolize the spreading treetops of the forest as well as his animal nature. As Master of the Sacrificial Hunt, His is the life that is given in service of new life. His wisdom is that the old must pass away to make way for the new.

In his Underworld aspect Cernnunos is The Dark Man, the god who dwells in the House Beneath the Hill, the Underworld. He is the one who comforts and sings the souls of the dead to their rest in the Summerlands of the Otherworld. Cernnunos, as Master of the Wild Hunt, who pursues the souls of evil doers, is not associated with a biblical or even modern morality, but with the protection and continuance of the Land and Nature and the spirits that dwell therein.

Pan, lusty Satyr god of the Greeks is another aspect of the Horned God. 'Pan is a proud celebration of the liberating power of male erotic energy in its purest and most beautiful form.' (5) He is portrayed as playful and cunning, but He also has a darker, dangerous nature. The panic or terror often associated with Pan is not related to human violence, but to the Life and Death of the natural world. In this form he is called the "All Devourer." However, Pan, as Protector of the Wilderness and as a god prone to fits of madness and violence, can induce panic or wild fear in those who threaten his domain.

Cernnunos appears again in Elizabethan England, and is mentioned by Shakespeare, as Herne the Hunter, the demon and guardian of Windsor Forest, the Royal Wood. In this aspect it is said that he appears as Guardian of the Realm during times of National emergency and crisis. In modern times he is often called the God of the Witches and embodies uncorrupted masculine energy. A masculine energy that is fully-developed and in balance with the natural world
Cernnunos & The Sacred Wheel Of The Year
We celebrate and honour Cernnunos as the Green Man in spring and summer, the light half of the year and as the Dark One or the Dark God in autumn and winter, the dark half of the year. He appears in spring as the young Son, child of the Goddess, embodiment of the budding, growing, greening world. In summer He is the Green Man, vibrant, pulsing with life essence, the consort of the Green Lady Goddess. It is in autumn, the dying time, that perhaps we see the Horned God most clearly. He is the sacrificed one, who, wounded unto death begins his journey to the Underworld, returning to the Earth from which he was born and where the seeds of light released from his decaying body will quicken Her womb with a new Sun once again.

The Path To Cernnunos
The path to Cernnunos is both through the natural world: seeking out the wild places and a deep understanding of the processes of growth, bounty, decay, rest, and rebirth, and through Otherworld journeys to the Middleworld forest of which he is guardian. One may experience this both actually and symbolically by following the path that disappears over the horizon into the distance and moves away from the 'civilized' world and into the heart of the Wild Wood. Often experienced as traveling away from the centre to the perimeter, this is in actuality a return to the Centre. When the seeker reaches the god's forest the track ends, and her/his pathways are found by other means. After entering the Wildwood the seeker cannot be followed, nor can s/he follow another. Whatever pathways are discovered disappear in passing, and the Wood is trackless once again, for each one's way is different. In the Forest of Cernnunos there is a stillness, an otherworldly feeling, as if one has passed out of time. Here the mind is not supreme. It is instinct, the innate wisdom of the body that guides us to Him.
The Way Of Cernnunos
The way of Cernnunos is the way of the shaman or any person who truly seeks Communion with the Land. Yet, one cannot speak of Cernnunos without speaking of Anu or Don, the All Mother who gave Him birth. The way of Cernnunos is through the One. Like Her, Cernnunos is a Being or Power that existed before time and before the gods, the Shining Ones. Together they are First Mother and First Father, All Mother and All Father who brought the gods into being. Limitless and everlasting His energy permeates Her matter through every aspect of life to the sub-atomic. As Lord of the Dance He is present in the billions and billions of infinitely small movements that make up the seemingly chaotic Dance of Life, the Dance of Making and Unmaking. He is truly the Life that never, never dies, for even as nothingness he is self-originating. He is triple as She is triple. He is Cernnunos: Father, Son, and Wild Spirit.
Cernnunos Chant
Cern-nu-noh-oh-oh-oh-os
Stag Horned Hunter, Hunted One
Join Us Now
Cer-nu-noh-oh-oh-oh-os
Greenwood Lord of Life and Death
Join Us Now
Cern-nu-noh-oh-oh-oh-os
Herne and Pan and Every Man
Join Us Now (6)

BIBLIOGRAPHY OF SOURCES

Anderson, William. Green Man: The Archetype of our Oneness with the Earth. London: HarperCollins Publishers Limited, 1990.
Carr-Gomm, Philip & Stephanie. The Druid Animal Oracle: Working with the Sacred Animals of the Druid Tradition. New York: Simon & Schuster Inc., 1994.
Conway, D. J. By Oak, Ash, & Thorn: Modern Celtic Shamanism. St. Paul, MN: Llewellyn Publications, 1995.
Corrigan, Ian. The Portal Book: Teachings and Works of Celtic Witchcraft. Cleveland Heights, OH: Chameleon Press, 1996.
Knight, Sirona. Greenfire: Making Love With the Goddess. St. Paul, MN: Llewellyn Publications, 1995.
Matthews, Caitlín. Singing the Soul Back Home: Shamanism In Everyday Living. Shaftesbury, Dorset, United Kingdom: Element Books Limited, 1995.
Matthews, John. The Celtic Shaman: A Handbook. Shaftesbury, Dorest, United Kingdom: Element Books Limited, 1991.
Matthews, Caitlín and John. The Encyclopædia of Celtic Wisdom. Shaftesbury, Dorset: Element Books Limited, 1994.
Stewart, R. J. The Way of Merlin: The Prophet, the Goddess, and the Land ¬ Techniques of Transformation from the Merlin Tradition. London: The Aquarian Press, 1991.
Zell, Morning Glory. 'Pan.' Green Egg: A Journal of Awakening Earth Vol. 27, No. 104, Spring 1994: 12-13, 49.

AUTHOR'S NOTES
(1) Cernnunos is the god's Gaulish name. He is known by and associated with many others.
(2) The poem Cernnunos Sleeps is by C. Hue Bumgarner-Kirby. The poem appears with the author's original painting of the same name in a card presentation from Bridge Building Images. Bridge Building Images offers beautiful Celtic and Native American spiritual images.
(3) This image is derived from a carving on the Gunderstrup Cauldron, as well as other sources, however, I would like to note that Celtic scholar John Matthews in his book The Celtic Shaman states that he believes the image on the Gunderstrup cauldron to be that of a Celtic shaman and not the god Cernnunos.
(4 ) No one knows how ancient the god or energy called Cernnunos might be. Based on my studies and experiences, I offer here my own theory of the god's origins.
(5 ) Zell, Morning Glory. 'Pan'
(6) Words and music by Ivo Dominguez, Jr.

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Cernnunos | Ancient Celtic God | Order of Bards, Ovates & Druids

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Cernnunos, as The Horned God, Lord of the Animals is portrayed as human or half human with an antler crown. Though he wears a human face his energy and his ...

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Home - Sacred-Texts ISTA - Internet Sacred Text Archive

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Today's links, randomly drawn from VoS ( )

Welcome to the new VoS. Started in 1994 as a suite of static Web pages, VoS has now been rebuilt as a database that serves content dynamically on the Web. Users gain greater flexibility in viewing and searching, while editors are able to work more efficiently and flexibly.

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Today's links, randomly drawn from VoS ( ) Welcome to the new VoS. Started in 1994 as a suite of static Web pages, VoS has now been rebuilt as a database that serves content dynamically on the Web. Users gain greater flexibility in viewing and searching, while editors are able to work more efficiently and flexibly.

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http://solasbhride.ie/

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http://polyteleology.tumblr.com/brighidreadinglist

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Source: http://kildareheritage.com/gallery/

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http://monasticmatrix.osu.edu/commentaria/st-brigit-ireland

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Druidry.org writeup with some Brigid customs

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Druidry.org writeup with some Brigid customs

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http://www.druidry.org/library/gods-goddesses/brigit

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Bi Bride bhithe, bhana, leinn.

Brigit is the Celtic Saint and Goddess of Poetry, Healing and Smithcraft. She has been worshiped by the Celtic people as a Saint for over fifteen hundred years, and as a Goddess long before the Roman invasion of Britain and the birth of Christ. Her cult was so powerful that the Celtic Christian Church had to adopt her as a Saint, and the Roman Catholic Church followed suit, for her people would not abandon her. Along with St. Patrick, she is the patron Saint of Ireland. St. Brigit is often referred to as Muire na nGael 'Mary of the Gael'. Mara Freeman states, 'Brigit is the nearest thing we have to a Great Mother of the Celts.'

Lands of the Goddess

The name 'Britain' is a derivation of Brigit's name. Britain was named for an ancient Celtic tribe, the Brigantes, who worshipped Brigit and were the largest Celtic tribe to occupy the British Isles in pre-Roman times. The tribe originally came from the area that is now Bregenz in Austria near Lake Constance. The word 'brigand' comes from this tribe of fierce warriors.

Her worship probably spread from the Continent, leaving place names behind, such as Brittany in France. Brigit place names are found in Brechin, Scotland, the river Brent in England, the river Braint in Wales, Bridewell in Ireland. Even London has a Bridewell. The symbol of Britain, the Goddess Brigantia or Britannia, (still found on their fifty pence coin) is Brigid in her aspect as Goddess of Sovereignty or Guardian of the Land.

Names of the Goddess

There are many variations, pronunciations, and spellings of Her name, including:

Scotland: Bhrìghde, Brighid, Bride

Ireland: Brigid, Brigit, Brighid, Brìd, Brígh

Manx: Breeshey

Wales: Ffraid

England: Brigantia, Brittania

France: Brigandu

The name Brigit itself means either 'Fiery Arrow', 'Bright One', or 'High One' in the ancient Celtic language, referring to her solar aspect. In the old Celtic language, she was Briganti, which is connected to the old Indo European word, Bhrghnti. In Sanskrit, bhrati, or brihati means 'exalted one'.

Druid Goddess

Brigit is a 'pan Celtic' goddess, who was worshipped by both the Goidelic and Brythonic Celts in the British Isles and beyond. She is a solar deity, who once hung her mantle on a sunbeam. In Celtic mythology, Brigit is the daughter of the Morrighan and the Dagda, the Good God and Chief of the Tuatha de Danaan, the ancient fairy race of Ireland, and the sister of Ogma, who invented the Ogham alphabet. She was the wife of Bres, King of the Fomorians (who were at war with the Tuatha de Danaan). Brigit was said to have been the mediator of peace between the two ancient warring tribes. She was the mother of the Three Gods of Danu - Ruadan, Iuchar and Uar. These three Gods were said to have married the three princesses of Ireland - Eire, Fodhla and Banbha. In other sources, Brigid is the daughter of Boann, the Goddess of the River Boyne in Ireland. Boann (bo fhionn) means 'white cow', an association she shares with Brigid. Brigit is primarily the patron Goddess of poets, healers and smiths. She is also a patron of other womanly arts - midwifery, dyeing, weaving and brewing, and the guardian of children and farm animals - particularly cows. The island of Ireland itself is said to be the green mantle of Brigit. She is also said to be the patron of travellers, sailors, and fugitives. She is specifically a patroness to the Druids in her aspects of poetry (Bards), healing and prophecy (Ovates) and blacksmithing (Druids).

Goddess of Poetry

Brigit is patroness filidhact (poetry and bardic lore) and the filid - (bards), who were the oral transmitters of the Celtic culture. This includes storytellers, folklorists, mythologists, balladeers, singers, composers, poets, musicians, particularly harpers, historians and clan genealogists. She provided the 'fire in the head' of poetic inspiration. The Bards are the surviving class of the Druids, keeping the ancient traditions alive until the present day. Bards were the honoured guests from cottage to castle, patronized and supported by a network of clientele. The Blind Harper, Turlough O'Carolan (1670-1738), was one of the most famous bards in Ireland, and made his living as an itinerant harper. He was a formidable composer, who is said to have learnt some of his music from the faeries themselves.

The word file - poet, is related to the word, faic - to see. Poets are inspired by the Other World, and have the gift of fàisneachd (prophecy).In the county of Limerick, Brigit visited the household of a chieftain, and asked that his foster father and his sons play the harps that were hanging on the wall. She was told that the chief's bard was away, and the children did not know how to play. Thereupon, she blessed their hands, and they played the harp with such skill that they became famous harpers, and the bards of kings for generations.

Goddess of Augury

Goddess of Augury in Druid tradition, poetry (filidecht) was associated with augury (fiosachd or fàisneachd). So Brigit was also the patron of prophets and seers (fiosaiche). She was said to have foreseen the future of Christ when she was his nurse:

Augury

The augury Brigit made for her Foster son (Jesus)She made a pipe within her palms: 'I see the Foster son by the well's side, Teaching the people assuredly, I set the augury towards the well, And truly that was righteous work, The King of kings teaching the people, Yonder I see Christ, assuredly.

The form of divination Brigit used is called 'frìth Bhrighde (augury of Brigid)', where she curled her hand into a 'seeing tube'. Looking through this 'hand-made tube', she could find lost people or animals, report on the well-being of distant people, etc. In Scots Gaelic, frìth means 'an incantation to find whether people at a great distance or at sea be in life'. Frìthir is another word for seer or diviner in Gaelic. Water and Fire are both associated with divination. Celtic Seers divine by both looking deeply into water (fàisnich uisge) or into the flames (fàisnich teine).

Triple Goddess

Brigit is sometimes referred to as a 'Triple Goddess', having two sisters, also named Brigit. More commonly, she is considered a triple aspect deity because she is the patroness of three primary skills in the Celtic world - poetry, healing and smithcrafting. In this image, one image carries a pair of blacksmith tongs and a sword, another image is handling two healing snakes, and a third image carries a wand with a crescent moon and a tablet.

ElementsBrigit rules the elements of Water (Uisge in Gaelic, Dwr in Welsh) and Fire (Teine in Gaelic; Tân in Welsh).

As Water deity, Brigit is the patroness of healers, with many healing springs and wells dedicated to Her throughout the British Isles. Water is also associated with psychic ability, music, and poetry.

Natural bodies of water were also sacred to her, particularly where three streams joined together. As a Fire deity, she is the patroness of blacksmiths and poets (a poet's 'fire in the head'). The hearth is sacred to her in every home. Another name for her feast day is Candlemas, in which all the candles for the coming year are made and blessed.

Brighid is the Triple Goddess of Fire - the fire of poetic inspiration and divination, the fire of health and fertility, and the fire of metal working and crafts.

Water and Fire were important elements to the early Celtic civilization long before they reached the British Isles. The elements were especially venerated at the end of a long harsh winter - fire was welcomed as the returning warmth of the sun, and water was celebrated as the ice and snow melted.

Patroness of Blacksmiths

She is the patroness of blacksmiths, the King of Crafts on which all other crafts depend. She is not a blacksmith herself, that niche is occupied by the Celtic deities, Goibnu and Govannon, but she inspires the creativity and artistry of the blacksmith craft just as she inspires the creativity of poets. Her eldest son, Ruadan, was a blacksmith. When Ruadan was killed, Brigit keened (caoine) in grief for him, thus initiating the Celtic custom of keening for the dead.

Blacksmiths were considered magicians and wizards themselves. And it was the excellence of Celtic metalwork that differentiated them from all other early cultures and brought them to prominence.

Goddess of Protection

In her aspect as Brigantia, she carries a spear, an orb of victory, and wears a war crown. The word 'Brigand' derives from this warlike version of Brigit.In the British national anthem, 'Hail Brittania, Brittania rules the waves. Britons never, never, never shall be slaves.' Her warlike, protective characteristics are emphasized.

As a saint, there were many prayers of protection invoking Brigit, which have been collected by Alexander Carmichael.

Prayer of Protection

Thou Brigit of the kine, Thou Brigit of the mantles, Shield me from the banof the fairies of the knolls, The faeiries of the knolls.

Christian Saint

Brigit occurs in Christian tradition as Saint Brigit of Kildare, Ireland. In some legends, she was a Druidess before she was converted to Christianity. The Saint was born near Kildare, on February 1st in 453 AD, to a Druid father, Dubthach, and a bondmaid, Broicsech. Saint Patrick was still alive when she was born. Her father had a vision that his wife would 'bring forth a daughter conspicuous, radiant, who will shine like a sun among the stars of heaven'. In the vision, the father was told to name his child after the Goddess Brigit. When the radiant child was born, she was immediately bathed in milk. She would tolerate no impure food, and was nourished on the milk of a 'white skinned, red eared cow alone'. The attributes of white skin or fur with red ears on an animal (usually a cow, hound, or deer) is indicative of an 'otherworldly' or faerie animal in Celtic mythology.

In some legends, it was a Druid who foresaw her radiant birth and future status, and she was later fostered and raised by the Druid. Brigit was famous for her generosity, giving away all she owned to the poor, including some of her father's possessions. This displeased her father, Dubthach, so much, he took her to Leinster to sell at the court of the king. He left her with his sword in the chariot to make arrangements, and while he was gone, Brigit gave away his sword to a poor leper. When her angry father reported this to the king, the King of Leinster said, 'It is not meet for us to deal with this maiden, for her merit before God is higher than ours.' So saying, her father was prevented from selling her into bondage.

Brigit grew into a beautiful young woman, described as 'blond and slender' but had no interest in a secular life. When her family tried to force her to marry, she plucked out her own eye to make herself less attractive. When her family relented, she replaced her eye, miraculously healed.

She was to be Ireland's first nun. She took the veil from the Scottish Bishop, Mél, who broke Christian tradition and ordained her as a female bishop, saying 'No power have I in this matter. That dignity has been given by God unto Brigid, beyond every other woman.' (Perhaps this harks back to pagan traditions, when there were female Druids).Brigit's miracles include restoring the dead to life (as a baby, she breathed life into the stillborn son of the Queen of Conaille), causing a mystic blaze around herself, healing the mentally ill, sick, and blind, making the dumb speak, turning water to ale. Her shadow had healing powers. A man brought his consumptive mother to Brigit, and placed the woman in Brigit's shadow, where she was immediately healed. Brigit gave her famous healing girdle to a beggar, who was able to make her living from it as a healer thereafter.

She also had the power to curse, and once cursed an apple tree to baroness when its owner refused to give apples to the poor. When refused the hospitality of ale at a feast, she cursed the proprietor's stock, and the stock of ale disappeared.

Brigit was a seer and a visionary, and once told Saint Patrick her vision of the Ploughs of Ireland, which prophesied the spread of the Gospel.She was known throughout the land for her charity and could use up her stock of food and drink and it would replenish itself immediately. A starving hound once came to her door, and she gave him the stock of bacon. When her foster father asked what became of the bacon, she said, 'Count them', and all the strips of bacon were in the larder again.

The Life of Brigid in the Book of Lismore describes her, 'She is the prophetess of Christ, she is the Queen of the South, she is the Mary of the Gael.'

Although she does not appear in the Bible, she is an integral part of Celtic Christianity. Legend claims her to be the midwife to Mary and the foster mother of Christ. From the prayers gathered by Alexander Carmichael in the Scottish Highlands, Sloinnntireachd Bhride, The Genealogy of Bride: Is mi fo chomaraig mo Naomh Muire, is I mo chaomh mhuime Bride. (And I under the protection of my Holy Mary, and my gentle foster-mother is my beloved Bride.)

The legend states that angels came to escort Brigit to the manger where, as a midwife, she delivered the Christ child. This is an interesting legend considering she was born 500 years later. (This is another example of where the distinguishing line between the Saint and the Goddess is elusive.)

There is a story of how she used her Sight to discover Jesus when he was lost as a child in the Temple in Jerusalem and another legend of when she drew the attention of Herod's soldiers to herself by wearing a crown of lit candles, so that Mary and Joseph could escape with their baby son to Egypt.

A stone head of Brigit was discovered in a Neolithic tomb Drumeague, County Cavan, and brought into a local church. The head was canonized as Saint Bride of Knockbridge.Alexander Carmichael spent years in the Highlands of Scotland around the turn of the last century, gathering folklore, customs, practices, and prayers from the oral tradition of the country folk who lived in those remote areas. Much of their worship was devoted to Saint Brigit, and many prayers and invocations such as the above, were dedicated to Her. Carmichael published over six volumes on this subject, the Carmina Gadelica, Hymns and Incantations, in Gaelic with English translations.

Traditional Scottish Gaelic Supplication of Saint Brigit

Brighid nighean Dùghaill Duinn'Ic Aoidh 'ic Cuinn 'ic Criara 'ic Caibre 'ic Cais 'ic Carmaic 'ic Cartaich 'ic Cuinn

Brighde nam brat, Brighde na brig, Brighde nan cleachd, Brighde na frìth.

Brighde nan gealachos, Brighde na bìth, Brighde nan gealaphos, Brighde na nì.

Brighde bean chomainn, Brighde na brig, Brighde bean chobhair, Brighde bean mhìn.

Brighde ciabh Moire, Brighde Moime Chrìosd, -Gach latha agus gach oidhche Nì mi Sloinntearachd na Brighd,

Cha mharbhar mi, Cha ghuinear mi, Cha charachar mi, Cha ghonar mi, Cha spaltar mi, Cha spùillear mi, Cha saltrar mi, Cha rùisgear mi, Cha reubar mi, Cha mhó dh'fhàgas Crìosd an dearmad mi.

Cha loisg grian mi, Cha loisg teine mi, Cha loisg ial mi, Cha loisg gile mi.

Cha bhàth uisge mi, Cha bhàth sàla mi, Cha bhàth lighe mi, Cha bhàth burn mi.

Cha laigh bruaill-brì orm, Cha laigh suan-dubh orm, Cha laigh druaill-drì orm, Cha laigh luaths-luis orm.

Tha mi for chomraig Mo Naomh Moire; 'S I mo chaombh chomainn Brighde. Brigit daughter of Dugall the Brown Son of Aodh son of Art son of Conn Son of Criara son of Cairbre son of Cas Son of Cormac son of Cartach son of Conn

Brigit of the mantles, Brigit of the peat-heap, Brigit of the twining hair, Brigit of the augury.

Brigit of the white feet, Brigit of the calmness, Brigit of the white palms, Brigit of the kine.

Brigit, woman-comrade, Brigit of the peat-heap, Brigit, woman-helper, Brigit, woman mild.

Brigit, own tress of Mary, Brigit, Nurse of Christ, Each day and each night That I say the Descent of Brigit,

I shall not be slain, I shall not be wounded, I shall not be put in cell, I shall not be gashed, I shall not be torn in sunder, I shall not be despoiled, I shall not be down-trodden, I shall not be made naked, I shall not be rent, Nor will Christ, Leave me forgotten

Nor sun shall burn me, Nor fire shall burn me, Nor beam shall burn me, Nor moon shall burn me.

Nor river shall drown me,Nor brine shall drown me,Nor flood shall drown me,Nor water shall drown me.

Nightmare shall not lie on me, Black sleep shall not lie on me, Spell sleep shall not lie on me," Luaths-luis" shall not lie on me.

I am under the keeping, Of my Saint Mary, My companion, beloved Brigit.

a. Carmina Gadelica, Volume III, by Alexander Carmichaelb. 0 Conn is also the progenitor of Clan Donald, one of the clan sept names is MacBride

Brigit of Kildare

The King of Leinster granted Brigit land for a monastery in Kildare (Cill-Dara: Church of the Oak), around 470 AD. Brigit was the Abbess of the first convent in Ireland, and after her death, a perpetual flame was kept in her honour. It was a centre of learning and art, including metal work and goldsmithing; its most famous illuminated manuscript being the Book of Kildare (which no longer survives). Only women were permitted to enter the hedge enclosure with the Eternal Flame, which was fanned by a bellows. There were originally nineteen nuns who kept vigil at the fire, one each night. On the nineteenth night, the nun would say, 'Brigid guard your fire, this is your night'.These Nuns may have been a continuation of a sect of Druids, the 'Sisters of the Galliceniae', who performed sacred female rites. According to Cogitosus, who wrote in 650 AD, Kildare was a 'double community' of monks and nuns, presided over by an abbess. Brigit's relics were kept in the abbey until the Viking raids in the Ninth Century. King Henry VIII of England, during the Reformation, dissolved the assets of the Catholic Church in Ireland and destroyed the abbey in the Sixteenth Century. All that remains of the Medieval building are a high cross and a round tower. The remains of what might be the original communal hearth from the time of Brigit were discovered in 1996. About a mile away from the remains of the abbey, the original stone well still exists, with a cloutie tree (a Larch) nearby. The Larch's branches are still hung to this day with strips of cloth, bandages, ribbons, etc. in prayer to Saint Brigit for healing.In 1993, Sister Mary Minehan, a Brigidine Nun, relit St. Brigid's flame in Kildare. They have set up a Solas Bhride, a Christian Community Center, 'for Celtic Spirituality in the spirit of Brigid of Kildare'. They hold a festival, Feile Bhride, at Imbolc in Kildare each year. They are raising funds to establish a permanent building to house the perpetual flame. Membership in Cairde Bhride (Friends of Brigid) can be obtained by writing Sister Mary Minehan at Solas Bhride, 14 Dara Park, Kildare, Ireland, telephone 045-522-890.

Brigit of the Mantle

In the legend of Saint Brigid's Cloak or Mantle, she found the perfect spot to found her abbey in Leinster, in a place called Kildare. There was an old oak, sacred to the Druids on the premises, making it a holy site. She went to the King of Leinster with four of her maidens and asked him to donate the land for an abbey. The King refused to give her the land. Brigid prayed to God for help, then asked if she could have just the amount of land that her mantle would cover. Laughing in derision, the king agreed. Each of the four maidens took a corner of the cloak, and walked East, North, West and South, the cloak stretching as they walked until it encompassed the parcel of land she desired for her abbey. They king, seeing the miracle, fell to his knees, and could deny her nothing, converting then and there to Christianity. Brighid built her church there, under the shade of the old oak, not far from a well, also dedicated to the saint. A cathedral was built on the site in the thirteenth century, but the original foundations of Brigit's church still exist!

An Irish blessing: Faoi bhrat Bhríde sinn. May you be under Bride's mantle. Ireland itself is sometimes described as the 'green mantle of Brigit', and the colour green is also associated with the faeries, which links her to her original status as a Goddess among the Tuatha de Danaan.

An Irish prayer to Bride:

Dear to me is Erin, Dear to me each land, Praise be to it! O, white flame of Leinster, Enlighten the whole land. Chief of Erin's maidens, Chief of finest women. Dark the bitter wintercutting its sharpnessBut Bride's mantle, Brings spring to Ireland.

Brigit, the HealerBrigit is the patroness of healers, using the elements of fire and water to heal. She taught the properties of herbs, and blessed many springs and wells across the land, that are still venerated today. Her girdle and mantle had healing properties, which she shared with others. A drop of water from her mantle created a healing lake.

As a solar deity, she also taught that sunlight and water could be used for healing, especially the eyes. She advised sufferers to find a clean, clear spring, or fast moving body of fresh water, sparkling with sunlight, and lathe it on sore eyes for a restorative cure. In Catholic tradition, they pray to Saint Brigit for eye maladies.In folk tradition, a girdle (belt) is woven of straw at Imbolc, wide enough for people to step through three times in a healing ritual. Stips of cloth or ribbon are also left out to be blessed by the Saint on Imbolc, imparting the healing properties of her own cloak to them.

Goddess of the Healing Wells

Wells throughout the Celtic lands are named after Saint Brigit. There are many legends that the Saint had stopped by a well in her travels, and blessed and healed people at the site. 'Clooties' are often tied to the trees (often Hawthorne) overhanging the wells, with healing wishes. These wells were probably dedicated to the earlier Goddess, Brigit, with a presiding priestess or Druid.

Famous wells in Ireland dedicated to the Saint include:

Kilbride parish, Co. Mayo;

Chiffony, Co. Sligo;

Faughart, Co. Louth;

Ardagh, Co. Longford;

Buttevant, Co. Cork;

Castlemanger, Co. Cork;

Dunteer, Co. Louth;

Inismagrath parish, Co.

Leitrim; Killinagh parish, Co. Cavin;

Kilranelagh parish, Co. Carlow;

Liscannor, Co. Clare;

Marlerstown ,Co. Louth;

Mullingar, Co. Westmeath;

Tully, Co. Kildare;

and Outeragh parish, Co. Leitrim

Brigit the MidwifeBrigit is the patroness of midwives. She was the midwife of Mary, bringing Christ into the world.

Bride Ban-Chobhair

Chainig thugam cobhair, Moire gheal is Bride; Mar a rug Anna Moire, Mar a rug Moire Criosda, Mar a rug Eile Eoin Baistidh, Gun mhar-bhith dha dhi, Cuidich thusa mise 'm asaid, Cuidich mi a Bhride! Mar a gheineadh Criosd am Moire, Comhliont air gach laimh, Cobhair thusa mise, mhoime, An gein a thoir bho 'n chnaimh; 'S mar a chomhn thu Oigh an t-solais, Gun or, gun odh, gun ni, Comhn orm-sa, 's mor m' othrais,Comhn orm a Bhride!

Bride the Aid-Woman

There came to me assistance, Mary fair and Bride; As Anna bore Mary, As Mary bore Christ, As Eile bore John the Baptist, Without flaw in him, Aid thou me in mine unbearing, Aid me, O Bride! As Christ was conceived of Mary, Full perfect on every hand, Assist thou me, foster-mother, The conception to bring from the bone; And as thou didst aid the Virgin of joy, Without gold, without corn, without kine, Aid thou me, great is my sickness, Aid me, O Bride!

As patroness of midwives, she was invoked at the door of the home where the woman was giving birth, by the midwife."Bride, Bride, come in! Thy welcome is truly made, Give thou relief to the woman, And give thou the conception to the Trinity.

She is the guardian of every newborn child, their cradles often protected with a woven Brigit's Cross. Upon the safe birth of the child, it was 'sained' by the midwife, with three drops of water on the child's forehead, dedicating the child in the name of the Trinity. A candle was also carried around the bed sun-wise three times. All these are elements from the Goddess Brighid, who was a solar deity also associated with healing wells. Could saining be from an older tradition of putting the newborn child under Brighid's protection?

Brigit of the Hearth

Brighid is also associated with the teinntean (the domestic hearth) especially in Gaelic Scotland, which is why Brighid doll's are placed near the hearth on her feast day. The doll is usually dressed in white, with ribbons, lace and even jewellery added. Mine has a green (handkerchief) mantle, with a Brigit's Cross made out of a piece of Irish peat. A slat geal (white wand) is often placed in the leabe Bride (Brigit's bed) with her image, as a fertility charm. She is the patron of agricultural, pastoral, and domestic fertility and abundance. An offering of grain and milk products is left for her - bannocks, cheese, cream, butter, milk. The Bridie doll is kept throughout the year near the hearth, hung on a wall, or near the door, as a talisman of protection, then burnt in the next year's

Togail an Teine, Mar a thogadh Muire. Caim Bhride 's Mhuire, Air an tula 's air an lar, 'S air an fhardaich uile.

Kindling the Fire

As Mary would. The encirclement of Bride and Mary, On the fire, and on the floor, And on the household all.

Beannachadh Smalaidh, Smalaidh mis an tula, Mar a smaladh Muire; Comraig Bhride 's Mhuire.

Smooring Blessing

I will smoor the hearth, As Mary would smoor; The encompassment of Bride and of Mary. Air an tula 's air an lar, 'S air an fhardaich uile. On the fire and on the floor, And on the household all.

Smooring the fire

The women of the household rake the embers into a circle and divide them into three sections with a small boss in the middle. Three peats are placed in the spaces and ashes scattered over all so that the fire is banked down for the night and easily rekindled in the morning. I have my own tradition, where I light a candle for Brigit and ask her blessing on my house:

I kindle this candle in the name of Brighid, Goddess of Smiths. I sain this house in the name of Brighid, Goddess of Healers. I smoor this candle in the name of Brighid, Goddess of Poets.

Brigit and Animals

Brigit had a way with animals, and could call birds to her hand. A hunted boar once found its way to her courtyard, and was granted sanctuary from its pursuers, remaining at the monastery for the rest of its life.

A white skinned red eared fairy cow is associated with her. This fairy animal provided the only sustenance she would accept as an infant - its pure white milk. This cow is said to be her favourite companion.

She saved a man's life who had accidentally killed the King's pet trained fox. The king condemned the poor peasant to death for his offense. Brigit replaced the animal with a wild fox from the woods who performed the same tricks that the king's fox had performed. The fox disappeared back into the woods as soon as the peasant was set free by the king.

Brigit is also associated with a white snake, and with fish that sometimes appear in her healing wells.

Brigit, the Milk Maid

Cattle, milkmaids and milk were sacred to Brigid, 'Thig a Bhride mhor na loin, Thig, a bhanachaig Iosda Criosda ('Come, great Bride, the beauteous, Come thou milkmaid of Jesus Christ.') 'White Brigid's Day' is another name for her feast day, referring to her association with milk, a vital food product to the early pastoral Celts. Milk was left out for her overnight, or poured out on the ground as a libation to her.

She is associated with pastoral and agricultural enterprise - especially sheep and cows, during lambing and calving season, and thus a Goddess of animal fertility. She is particularly associated with milk and dairy products. She is thus a Mother Goddess with strong associations with Danu or Anu.

Shrines and Pilgrimage

There are many shrines and wells dedicated to Brighid throughout Ireland. In Faughart, the place many believe her to be born, there is an outdoor shrine where people come for healing. Cloths, bandages, ribbons, rosary beads and other items are tied to bushes around the shrine. A stream flows nearby with stations of the cross marked for pilgrims to honour her, usually the first Sundays in February and July.

In Killmagh, there is a 'bullaun' (stone block with cup like depressions). Supplicants ask the Saint for help, and turn smaller rocks within the depression.

Candlemas

The Catholic Church celebrates Candlemas on Brigid's feast day (which is also celebrated as the 'Purification of the Virgin Mary'). This is appropriate, because Brigid is a patroness of light. In her earlier version, she was a solar deity. On Candlemas, the members of the parish carry their lighted candles in a procession around the church, then the priest blesses the candles. The candles are then taken to their homes and used in protection from storms, demons and evil. February 3rd is the feast of Saint Blaise, where two crossed candles are placed at the throat to protect the person from throat ailments.

Imbolc, Feast of Saint BrideImbolc, or Óimelc, occurring the first of February, is one of the four major Celtic festivals in the year, going back to Druid times. The other three are Beltaine (the first of May), Lughnassad (the first of August), and Samhain (the first of November.)

The important Celtic feast of Candlemas fell on February 2 nd. It was held to mark the quickening of the year. In Ireland and the Highlands, February 2 nd is, very properly, the day of St. Brigit, formerly the White Goddess, the quickening Triple Muse.

Imbolc, Là Fhéill Bhrìghde, was a festival of the original herding culture - where lambs are born and ewes are in milk. The milk provided drink, butter, cheese, and whey after a long, hard winter when the stocks of food were low - a matter of life and death to early Celtic people.

The rite of Imbolc is a women's ceremony, where the coming of Spring is celebrated with Brighid's feast (Maiden aspect of Goddess), and the waning of the Cailleach's winter power is acknowledged (Crone aspect of Goddess). It is at the other side of the wheel of the year from Lughnassad, which is a male rite, celebrating Lugh, the God of Light. The struggle for power between the Cailleach and Brighid is the turning of the seasons from winter to summer. Early February marks the time when winter first begins to lose its power and the light can be seen to increase, thus it is also called Candlemas, when candles are blessed. In the myths, Cailleach brings winter snows while Brighid brings the first spring rains.

A tradition in the Highlands and Ireland is to put a strip of cloth or ribbon outside your door on Imbolc Eve (Jan. 31 st) for Brigit to bless. This cloth represents her mantle and can be used for healing throughout the year. Children are encouraged to notice if the cloth has grown the next morning, as Brigit's mantle did!

I've designated a tree in my own backyard as a 'clootie tree', which has been used in many a healing ritual for my family and friends.The ceremony is also a rite of purification, and homes and barns are cleaned out and blessed, after the dregs of winter. Imbolc rites solicit the return of light and warmth, the beginning of a new season of growth and abundance, planting, fertility and health.

Imbolc is also a traditional time to do divination. Looking into the ashes in the hearth the next morning one might find symbols of the coming year, or perhaps the very footprint of Brigit herself.

Wales

In Wales, Saint Brigit is called Saint Ffraid. There are many churches called Llansantffraid which were dedicated to her. A Medieval Welsh traveling prayer, 'Saint Ffraid, bless us on our journey.'

Brenin, the Welsh word for King, means consort of Brigantia.

PictsEach Pictish king was given a Bruide name (a throne name), in his manifestation as the consort of Brigantia. The Picts are thought to be an early Brythonic tribe of Celts who settled in Scotland.

Isle of Man

In Manx legend, Saint Brigid came to the Isle of Man to receive the veil from Saint Maughold. Her feast day is known as Laa'l Breeshey in the Manx language, (which is similar to Irish and Scots Gaelic.) The lady of the house placed rushes by the hearth for a bed for the saint, then called out, 'Brede, Brede, tar gys my thie tar dyn thie ayms noght Foshil jee yn dorrys da Brede, as ihig da Brede e heet staigh' Translation: 'Brigid, Brigid, come to my house, come to my house tonight. Open the door for Brigid and let Brigid come in.'

Cornwall

In St. Ives, Cornwall, Saint Ea day is celebrated around the first of February with music and guising. Saint Ea was said to have floated to Cornwall from Ireland on an ivy leaf. They dress the Saint's well, which is famous for curing diseases, especially of the eyes. Heated pennies are thrown to children from the balcony of the town hall. A silver ball is passed around until noon, and whoever has it when the bell strikes, is rewarded. The pennies and the ball are solar symbols. Thus, the themes of fire and water are acknowledged in the ceremony.

Ireland

Oíche Fhéile Bríde, the eve of the Feast of Bride in Ireland was celebrated by bands of children carrying a Bride doll from home to home. Women brought out cake and ale and invited neighbours in for a ceilí, to welcome Brigit. Milk products - butter, cheese and milk, were always served. The Saint herself was said to be abroad that night with her sacred white cow, blessing farmsteads and homes. People left out a piece of cloth, representing the brat Bríde, a piece of her sacred mantle, for the saint to bless as she passed by, which would be used to heal people and animals, especially in giving birth, the coming year. An offering of food for the saint and her cow was left in exchange.

In the Leitram - Donegal area of Ireland, families gather on St. Brigid's Eve. Rushes would have been gathered and left at the door until the ceremony began, at midnight. At the appointed time, a designated person covers her or his head and knocks at the door. The Bean an Tighe (woman of the house) welcomes Brigid, saying 'Fáilte leat a Bhríd' (Welcome Brigid), to which the newcomer replies, 'Beannacht Dé ar daoine an tighe seo.' (God bless the people of this house.) Holy water is sprinkled on the rushes, which are then brought into the house. All participate in making new Brigid's crosses or Celtic crosses for the year, and burning the ones from the previous year.

St. Bride's Day, Scotland

In the Scottish version, the Cailleach, the old Goddess of Winter, transforms herself into Bride on this day by drinking from the Tobar Og (Well of Youth). With her white wand, she touches the ground and the flowers of spring emerge. In her aspect as Cailleach at the onset of winter, her blackthorn staff shrivels the growth into barren winter.'Bride with her white wand is said to breathe life into the mouth of the dead winter and bring him to open his eyes to the tears, and the smiles, the sighs and the laughter of Spring. The venom of the cold is said to tremble for its safety on Bride's Day, and to flee for its life on Saint Patrick's Day , 'Chuir Bride miar 's an abhuinn la na Feill Bride' (Bride put her finger in the river on the Feast Day of Bride ).

In another legend, the Cailleach Bheur (the old woman of winter in the highlands of Scotland) ended summer with her blackthorn staff, banging it on the ground three times to signal the beginning of winter. With her severe presence came the winter gales and icy storms. The snow was her white mantle. Angus Og, the Celtic God of Love, was the handsome son of the Cailleach. The Cailleach kept the Maiden of Spring, the Goddess Brighid prisoner, as her slave, making her life wretched with the hard work. Angus, who lived in the land of Everlasting Youth, saw Brighid one day in a vision, fell instantly in love, and was determined to marry her. But the Cailleach, his mother, knew that if he married Brighid, who in reality was the Sovereignty of the Land, Angus would become king, and would no longer be ruled by his mother, who would be deposed.

It was still winter, and travel was impossible. Yet Angus was determined. He borrowed three days from the summer months and the sun appeared and melted the snow, and he travelled to the Grampian Mountains, his mother's abode. He searched and searched, but could not find his maiden, until he heard her sad voice singing in the forest near his mother's castle as she gathered wood. When he found her, she looked up at him and she, too, was smitten with love. The day he found her was February 1st, and was known as Bride's Day from that day forth, the beginning of Spring. In her footsteps the early spring flowers, snow drops, emerged from beneath the snow.

His furious mother had her vengeance on the couple. She mounted the forces of winter against them, borrowing days from the harsh mid-winter, causing devastation to the newly emerged flowers and young animals. But her power was waning and the love between Angus and his Bride were too strong for her. The Cailleach withdrew from the landscape, and turned to into a large grey stone, biding her time until the other side of the year when the Queen of Winter would reign again.

On the night of Imbolc Eve, the women of the household make a brìdeag, or dealbh Bride, a corn dolly of wheat, rushes, or grain from the last of the harvest. She is decorated with shells, stones, ribbons and early spring flowers, such as snow drops and primrose. A crystal is sometimes put over the heart to represent the 'Guiding Star of Bride'. The doll is placed in a 'Bride's bed' of woven wheat, a basket, or a cradle, which was placed near the front door of the cottage with a white candle burning nearby all night. In some traditions, the bed is put near the hearth. A white wand (birch, willow) is sometimes placed with the dolly to represent the wand of Brigit in legend. The woman of the house goes outside and cries out, 'Brigit, Brigit, come in. Thy bed is ready.' three times. In other traditions, she exclaims 'Brigit is come! Brigit is welcome!' Candles are often left out overnight for the Saint to bless. Also strips of cloth, representing the cloak of Brighid, which are used for healing throughout the year. An offering of a bonnach Bride (bannack) was left for the saint.

In a more public ceremony, the village girls, all dressed in white, carried the brìdeag in a procession throughout the town. The townspeople were required to give the group a gift of flowers, food (Bannocks, butter, cheese), in gratitude to the Saint for the year's bounty. They finally gathered at the end of the day in a particular home, to put the Bride to bed and prepare for the feast the next day. Young men would come to pay their respects to the Bride, and there would be a ceilidh, with dancing and singing. At dawn, the group would sing a hymn to Brighid, and distribute the food to the poor.In Barra, Scotland, fisherman cast lots for fishing banks after church services on Bride's Day. The priest 'recited the virtues and blessings of Bride, and the examples to be drawn from her life.'

In the Outer Hebrides, women meet to make an image of the Maiden aspect of the Goddess, or Brighid. The doll is dressed in white, and a crystal is placed over its heart. She is placed in a cradle. Brighid is invited into the house by the female head of the household, and sacred songs and chants are sung in Her honour. Alexander Carmichael states that,

Dedications to Bride are common throughout Great Britain and Ireland. From these traditional observations, it will be seen that Bride and her services are near to the hearts and lives of the people. In some phases of her character, she is much more to them than Mary is.

Symbols

The Serpent

One of her symbols is a white snake that spirals upon a wand. 'La Bride breith an earaich, thig an dearrais as an tom.' (The Day of Bride, the Birthday of Spring, the Serpent emerges from the knoll.)
Moch maduinn Bhride, Thig an nimhir as an toll; Cha bhoin mise ris an nimhir, Cha bhoin an nimhir rium. Early on Bride's morn, the serpent will come from the hollow. I will not molest the serpent, nor will the serpent molest me. (The Greek Caduceus also has a snake motif for a healing symbol.)

The Number 19

19 is her sacred number. There were nineteen virgins who kept her perpetual flame in the monastery at Kildare. Prayer beads are made from 19 milk-white stones dedicated to the saint. (I have a necklace of 19 white quartz beads, with a Brigit's cross attached.) Spells invoking Brigit take 19 days. For instance, lighting a special candle dedicated to her for 19 days along with prayers of supplication. 3 is also a sacred number, as Brighid is a 'Triple Goddess'.

Colours

White (geal) is her colour, and symbolizes purity. It is also the colour of her sacred food - milk and milk products. White also brings to mind the pristine snowy landscape during her festival in early February.Red (ruadh) is also her colour, the colour of the hearth fire.

Blue (gorm). In Christian tradition, her mantle is blue, which is also associated with the Virgin Mary.

Green (glas). Her mantle is also said to be green, a colour associating her with faeries. Ireland is sometimes described as her green mantle.

The Swan

According to Robert Graves, one of her symbols was the White Swan.Black the town yonder, Black those that are in it, I am the White Swan, Queen of them all.

Cloak or Mantle

Brigit wore a healing cloak that she once hung on a beam of sunlight. Perhaps that is the inspiration for the traditional blue cloaks nurse's once wore.

White Candle

Brigit's feast day is also called Feill-Brìde, Candlemas, a time when candles are blessed by the Saint. A white candle should be dedicated specifically to the Saint and kept on her altar. Better still, a white candle with three wicks.

Anvil

As patroness of Blacksmiths, the anvil, or any blacksmith's tool, is an appropriate symbol of the Goddess and Saint.

The Raven

Raven is associated with Imbolc, the Feast of Saint Brigit, because it is the first bird to nest in the Highlands, around the beginning of February. 'Cuirear fitheach chon na nide', (The raven goes to prepare his nest).

Sacred Woods

Both the Goddess and the Saint are reputed to own a white wand, made of birch or willow. According to her prayer card, in Catholic tradition, her sacred wood is vine. She is also associated with oak, as her church at Kildare was built in a nemeton, a traditional Druids' oak grove.

Brigit's Cross

While tending a dying Chieftain, the Saint prayed and wove an equal arm cross from the rushes on the floor. When the dying man asked her about it, she told him about the salvation of Jesus Christ, and he agreed to be baptized before he died. In more ancient times, this was her symbol as a solar deity. Brigit's crosses can be made with either three or four legs.

The cross is usually hung above the front door of the home to protect it. Children's crosses are hung above their beds. Crosses were hung in the barn over the byre. The old cross is burned in the hearth fire on Saint Brigit's eve, while the new one is made for the saint to bless for the new year.

Image by Wendy Andrew

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Brigit | Order of Bards, Ovates & Druids