(Image description: A photo of my altar. Three illustrations of Brighid as Healer, Poet, and Smith are seen in the back. An altar cloth with knotwork with two shades of blue are underneath the altar items. A Brighid doll, copper sun disc, acorns, pine cones, a small fire-in-water drawing are placed in front of the framed illustrations. A few candles are lit, while a stick of incense burns toward the front of the altar.) Credit: My own work.
The wheel has turned again, and it was time to renew my vows with Brighid. In place of a bonfire, I had my handy lantern to tend Her flame and illuminate the ritual.
A while ago, I was gifted a torc composed of three metals (copper, bronze, and silver), and it felt right wearing it around my neck. When I initially received it, I wasn’t entirely sure as to how I could use it as part of my monastic dress, but wearing it during my re-dedication gave me the sense that I felt claimed by Brighid.
After the anointing with fire-blessed water, I offered Brighid some water, incense, flame, and a poem, which is shown below. It was inspired by Her role as Shepherdess (found in traditional prayer), as well as Brigantia’s connections to weaving by Her comparison to Minerva.
Weaving the Path
With the greening of hills
and migration of Your sheep,
what will their wool be woven into?
A comforting blanket to soothe
those in need?
A colorful mantle, to be hung
on a sunbeam with many rainbow hues,
like the raindrops scattering the sun’s rays?
A tapestry depicting potentials,
woven together from past, present,
and future?
How might I aid You,
as I weave my own path,
I wonder.
However…
Wondering how the weaving of one’s way leads to nowhere.
It is only through the over and under,
then under and over that reveals the full
tapestry of life.
This I know to be True, my Lady.
Afterward, I did my usual three fid reading and received Edad, Straif, and Muin. I was somewhat surprised to see this combination of letters, but once I delved into their meanings, I gained some clarity.
Lately, I have been working on studying more and improving on my spiritual workings. I feel like She is telling me to keep at it and to improve skills, such as with divination, and possibly also to reach out to other spirits connected to Her.
While doing so, I need to be discerning as I form bonds. With Muin’s presence, finding my voice is an important part of forming relationships. As with any reading that’s meant for a longer period of time, further meanings should be clearer over the course of time.
I plan to continue my celebrations with some prayer writing for Nodens, food prep, and possibly other offerings to both of Them. I feel like I have some spiritual work ahead of me, but a monastic path definitely isn’t a smooth one. There’s always something to be learned.
Brighid’s blessings to you with the start of summer (or winter)!
(Image description: A close-up photo of a campfire. The logs are stacked against each other with curling flames above them.) Credit: Photo by Daphne on Unsplash
I realized National Poetry Month is almost over, and I want to celebrate it, even on a small scale. Also, with the next fire festival almost upon us, this poem seemed appropriate for the season.
(Image description: A photo of an aged iron prosthesis against a white background.) Credit: By Science Museum London / Science and Society Picture Library – Iron artificial arm, Europe, 1560-1600.Uploaded by Mrjohncummings, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=28024321
This topic is one that has been in my mind for a while, and I have been letting it brew. The reason it came up in the first place is because I’ve noticed is that Nodens seems to dwell in a sort of limbo between Irish and Welsh mythologies, the antiquity of the Roman Britain period, and pop culture.
I don’t necessarily see pop culture mixing with mythology as a bad thing. I know it can seem as though the gods are being trivialized. However, the days of the week in English (and other languages) have some etymological ties to deities, and I don’t see Pagans and Polytheists in an uproar over that.
If anything, having deities influencing words helps keep them alive in the modern collective consciousness. They exist indirectly, and if someone happens to notice and honor them on a more concrete, religious aspect, all the better for them. By connecting deities to mundane concepts, these links can serve as tethers for whenever we have felt the need to call upon them for varying reasons, including creative ones.
From my perspective, deities (however you wish to define them) have always existed, and humans took notice of them while in nature, through dreams, or through assisted visions. Humans reached out to them in whatever epithet came to mind in when they requested aid for shelter, food, or water. In return, they probably offered whatever they could in thanks. They may have even formed contracts with them for continued support.
Over time, I think humans began making up stories based on what they could understand of the deities’ nature; this might be why there can be multiple versions of a story motif within Welsh and Irish mythologies.
Before there was the internet, television, movies, radio, or even books, these stories were probably favorites with different storytellers’ audiences, and they were eventually recorded by scribes in commissioned manuscripts. This was the popular culture at that time, and they were worth preserving, even if it was simply for a king or a noble.
I’ve read conflicting ideas about whether Nodens was brought over from Ireland or He was transported from Roman Britain. Most recently, I was searching through Ireland’s Immortals, and the author Mark Williams comments, “It is entirely possible, for example, that a mythological figure as important as Núadu of the Silver Arm may have been conveyed into Ireland from Roman Britain. As has long been recognized, Núadu can only go back to an earlier form Nodons, and there is clear evidence for a deity of that name in Britain. Rather than the Irish Núadu representing one branch of a shared, ancient ‘Celtic’ inheritance, his cult could have been imported into Ireland in the third or fourth century AD” (38). Again, this is speculation on the author’s part, so there will probably always be different camps on how connected or unconnected Núada and Nodens are.
Regardless of where the stories originated from, His name(s) and the epithet of Silver-Hand are seen in literature, film, and even video games.
J.R.R Tolkien presented the first explanation into the etymology behind Nodens’ name, after he was invited to Lydney Park to look at the temple remains. This visit would have an impact on his stories through the creation of the Elven smith character Celebrimbor, whose name carries the same meaning as Núada’s epithet.
H.P. Lovecraft was influenced by Arthur Machen’s, The Great God Pan, which mentions Nodens, and he wove the deity into his Mythos, retaining something of Nodens’ defending nature against chaotic forces that would otherwise threaten humanity and His connection to the rivers and the sea.
All three authors have a detached connection to Nodens, as deities from older polytheistic religions were considered dead and could be used as a viable source of inspiration. I’m not sure how Nodens Himself felt about His being included within these stories, but perhaps with keeping a god’s name in the public eye, they aren’t forgotten about, a bit like when we remember those who have passed.
Núada functions as something of a namesake the character Nuada Silverlance in Guillermo del Toro’s Hellboy 2: The Golden Army. Del Toro tends to play fast and loose with Irish mythlogy, making Balor (Núada’s killer) his father. While I still enjoy the movie, the comparisons between the elven prince and the deity are limited to the similar name and the somewhat cthonic nature they each have in their own way. Silverlance refers to Nuada’s spear, which could be a nod to Nodens’ hunting connections. While Nodens can be requested to fulfill curses, He doesn’t have a vendetta against humanity like Nuada Silverlance does.
Lastly, another character that features Núada’s epithet is Johnny Silverhand, played by Keanu Reeves, from the video game Cyberpunk 2077. I haven’t played this game yet, and the only thing I know is the last name is a reference to his cybernetic arm. However indirectly, Johnny’s arm refers back to when Núada lost His arm in battle and had it replaced with a metal prosthetic. There might have been a mythology buff in the studio behind Cyberpunk 2077, and the name sounded cool enough to give to this character.
With Nodens or Núada, the references to either in different kinds of media don’t seem to hurt Their character or power. The pop culture references could easily be a stealth way of maintaining relevance, even if it’s not as much as the Norse deities in the Marvel franchise are. Even as Ireland and Wales were being christianized, their stories were recited by bards and eventually recorded in The Mabinogi and the Irish Cycles. People have needed entertainment as long as there was a need to fill the time when tasks necessary for survival weren’t being done, and they can also hold deeper meaning on a religious level. Stories don’t have to be an either/or situation and can serve many different and important purposes.
Works Cited
Williams, Mark. Ireland’s Immortals: A History of the Gods of Irish Myth. Princeton University Press, 2016.
(Image description: A photo of a small, wooden loom with white yarn forming the warp and weft. A weaving needle is threaded through the warp. There are a skein of white yarn and a few bundles of colored straw nearby, with a white cloth underneath.) Credit: Photo by Ivana Matijevac on Unsplash
Prayer of Strength and Softness
Brigantia,
Spear-bearer,
Weaver,
Hearth-keeper,
aid me in making a safe haven of my own.
Wherever that may be, let me find ways to support myself
so that I may provide a safe haven for others.
Hospitality runs on fuel, but that hearthfire cannot burn without fuel.
May I learn to sustain myself so that I may sustain others.
As You wield Your spear in defense, grant me fierceness.
Also, may I know tenderness, as You similarly weave gentleness.
May my heart, mind, and hands know strength and softness.
Thoughts on a documentary and its influences in my path.
(Image description: A photo of a holy well in Scotland. A wide, dirt path leads up to the well. Trees are to the right and left of the well, which are covered in white and some colored clooties tied to trunks and branches.) Credit: By F Leask, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=13141865
During my most recent flamekeeping shift, I watched a documentary presented by Cailleach’s Herbarium about some of the folk practices surrounding Scotland’s healing wells and other bodies of water. A few folktales associated with various wells (including a mention of St. Bride and the Nine Maidens) are told by storytellers.
A couple parts that I founded especially meaningful within the documentary was on the subject of offerings. During her portion of the video, Rhiana Laws swam in a body of water and offered a plait of local plants to the water she connected with, while Scott Richardson-Read noted the preferred options of water or diluted, honeyed milk in the guide of correctly working with the holy wells. It doesn’t have to be overly complex to build relations with the waters surrounding one’s home.
The proper way of approaching the realm of the water with respect through appropriate offerings is shown, instead of assuming any human-made objects are suitable to give to these special places.
Now, while I would absolutely love to visit at least one of these wells, I can only absorb what I learned and apply it to my practice. Also, given that I honor a couple deities with strong ties to the water, it makes sense to figure out how to perceive the Sea more fully within my practice.
As a syncretic Polytheist, my view of the Three Realms might be a bit more fluid (pun intended) than some. In continental Europe, this was most likely seen as one part of the World Tree, with Sea being associated with the roots. In Irish and Gaelic areas, the Realms seem to be more immersed in the landscape. It feels like a vertical model versus a vaguely horizontal one.
However, I don’t think it has to be so cut and dry. The water cycle influences all parts of the World Tree in the clouds, the nourishing rain on the Earth, and its eventual return to the oceans. Chances are that the water in Scottish holy wells have passed through creeks, streams, rivers, lakes, seas, and oceans all over the world, so that inherent sacredness follows it on its journey. It knows no boundaries and links with all living things.
The points I have reached within this post might seem quite obvious, but after watching the video, it felt right to explore the themes and how they affect my religious practice. To see the waters as sacred is usually a given in Celtic Polytheist communities, but seeing how to actively apply these concepts is not always apparent. It allows for a more nuanced understanding that is integral to a monastic practice. Being able to contemplate the simple, yet deep bonds of the Sea can help bring me closer to the deities and other possible spirits along my spiritual path.
(Image description: A photo of a woman in partial armor and a long red and brown skirt standing in a field. She holds a spear in her right hand and a shield with a floral cross shape in her left one. A large body of water and land are seen behind her, with a few clouds being hit by the sun.) Credit: Photo by Anna Saveleva on Unsplash
I have gotten the feeling that Brighid has wanted me to bring transformation into my practice, and I admit my practice has been feeling somewhat repetitive lately.
I find that maintaining a routine of prayers is vital to my practice, but it can occasionally feel a bit stale. Having that routine keeps the bond with Brighid in place, allowing for the ebb and flow in my connection with Her.
I don’t feel that deities are on call whenever we feel like, and there are times where devotees might need to try something new to get out of the monotony. This is definitely one of those times for me.
I had the idea of using lectio divina to see if I could get a better understanding of Brigantia’s nature through some prayer beads I received a little while ago. I based this off of the Pagan lectio divina essay by Julie Bond in Polytheistic Monasticism: Voices from Pagan Cloisters. However, instead of using something like a stone or twig, the prayer beads are the focus for the tactile exploration.
I started out by putting the bracelet on a table next to me to merely take it in and sit with it. I gradually ran my fingers over the beads, triskele, and spear charms and let various feelings soak into my mind.
I took in the color of the beads. They are silver and a deep royal blue, which have a hint of purple to them. I was reminded of one of Brigantia’s epithets Caelestis (heavenly, celestial). The shades of dark blue and purple remind me of the spaces between stars and galaxies. The color had a sense of majesty to it. The smaller silver beads among the blue ones reminded me of the stars themselves.
The dark blue can obviously be connected to water as well. One of Brigantia’s other epithets is Nymph, and this made me wonder what kind of nymph She could be considered. Water is the apparent one, while given the high, exalted meaning of the Brig prefix, it could also relate to mountains and hills.
Additionally, the deepness of the blue reminded me of a primordial darkness, that feeling night has before the dawn comes. It might even be considered as the prep time before daytime activities occur.
The triskele charm connects to the three realms of Land, Sky, and Sea. They connect to the starter bead and the spear charm. Whether it was the craftsperson’s intent or not, it conveys Brigantia’s protection over the three realms from forces that could cause harm.
While triskeles represent triplicities in general, I was also reminded of snakes. There is a snake carving on one of Brigantia’s inscription stones, as well as the snake-haired gorgon pendant She wears in the main image we have of Her.
I saw the idea of serpents as having a few different meanings. The first two are rebirth and healing. Snakes shed their skins, and they feature in symbols like the caduceus. Next, the gorgon’s head has been seen and used as protection.
However, I also thought of the Scottish Gaelic verse, “The serpent will come from the hole on the brown Day of Bride”, and any actual connection between Brigantia’s ties to snakes and the verse are speculation only. Regardless, the rest of lines generally indicate protection during the precarious time of La Féill Bríd as the focus of the saying.
Overall, most of the 15 minute long lectio divina session was spent gaining this understanding into some facets of who Brigantia is. Toward the end, I thanked Her for Her insights and let my mind return to sharing the space with the bracelet.
I really enjoyed doing this and was surprised how much I got out of it in such a short time. I wanted to use Brigantia’s prayer beads as it’s the newest set I had, and I felt like I received knowledge that might not be obvious at the surface from reading about Her.
It didn’t specifically answer the question of how connected or separate Brighid and Brigantia are with each other, but it did lead me in some interesting directions.
I would like to do the practice with prayer beads I use for Brighid and Nodens in the future, and I plan to keep this up to see what else I might learn or need to hear from my deities.
(Image description: A photo of a robin perched on a tree limb. The background is a wooded area on a sunny day.) Credit: Photo by Tom Bradley on Unsplash
Spring Prayer
Lady of the Seasons,
as You preside over the cycles of the year,
may Spring teach me the lessons of its tides.
A time of joy, like birdsong in the air,
A time to set intent to action, like the sowing of seeds,
A time of reflection that brings the clearest of insights, as the nourishment of the rain,
A time of flourishing creativity, as flowers rising from the Earth,
A time of kindness, like the sun’s warm, gentle rays,
A time of playfulness, like the frolicking of young animals,
A time of change, as sure as the turning of the seasons.
(Image description: A photo of a pair of hands holding up a sketchbook. The arms are covered by blue, denim sleeves. The watercolor sketch is of three, winged dragons flying over tall mountains in tones of blue and black. Gray mountains are behind it, covered by green grass and a building. The sky is overcast.) Credit: Photo by Ali Müftüoğulları on Unsplash
(Image description: Thick, dark clouds roll against lighter-colored clouds in the sky, with light slightly showing through.) Credit: Photo by Victor Rodriguez on Unsplash
Thoughts on the end of February and the seasonal changes ahead.
(Image description: A photo of a dark stone slab lightly covered by moss, leaning on the ground. A Mary Oliver quote reads in white text, “Tell me what is it you plan to do with your one wild & precious life”. A few green leaves rest next to the stone slab.) Credit: Photo by Ksenia Makagonova on Unsplash
As of this post, February is drawing to a close. The weather still fluctuates between cool and slightly warm temperatures. Flowers are sprouting from the ground and in certain trees. It might not be long before pollen starts blanketing the ground.
Brighid has made Her rounds and stirred life to start anew in the region where I live. For now, it feels like winter is fading away, but I also wouldn’t be surprised if it showed up again in another month that would normally be firmly in spring’s territory.
With March’s approach, I’ve recently started seeing it possibly as a month to dedicate more time to Nodens; this connection is due to the month being named after the Roman god. He’s frequently syncretized with Mars in Roman inscriptions, and this connection reflects His ability to provide the weather needed to ensure plant growth and defend against chaotic forces that might wish to inhibit seasonal development.
Even with the focus on Him, my path is still centered around Brighid. She was the one who directed me toward Nodens, as I’m understanding They are relevant to different aspects of my life.
As part of my practice, I want to more fully dedicate my physical therapy exercises to Him as part of my seasonal focus on healing. The exercises are also dedicated to Brighid, but I like the idea of having a physical means of honoring Him besides the usual offerings of food, drink, incense, or candlelight.
Additionally, I’m getting back into learning about magical techniques that can be used as part of hearthcraft and poetcraft; I feel doing so covers the spiritual side of my health. As befitting of spring, cleansing and purification are my current focal point, but the poetcraft also nurtures the strengthening my creative muscles.
Another matter I would like to focus on is creating an image to represent Nodens on His shrine. Apart from the prayer beads, a jar candle, and a few other items I feel that are connected to Him, it feels a bit sparse.
The main issue with that is there aren’t any specific depictions of Him. I have seen a Neptune-like depiction from a headdress that was found at His temple. There were apparently two Mars statues linked with inscriptions, but they unfortunately disappeared.
Apart from meditation, the only other thing that might indicate something about His appearance is the various meanings of His name (mist, cloud-maker, catcher, hunter, or snarer). Since He was probably introduced from Ireland, I do consider Nechtan to be the same as Nuada, which also lends to fleshing out an idea of an appearance that feels right.
At the same time, I get the sense He still wants to have a certain vagueness to how I perceive Him. For example, I feel like a photo of a misty shoreline would suit Him fine, rather than any anthropomorphized image.
Maybe I could create a small doll with white, mist-like hair without any discernible facial features, similar to what I did to make my Brighid doll. For now, this is only speculation, and time will probably have Him tell me how He wants His shrine image to be.
May March be a time of blessing and renewal in your lives!
