Welcome to the seventh annual festival in Ireland. Goodbye to summer, moving to winter, while the southern hemisphere turns away from winter and moves towards summer.
Strong and full of wisdom, a shining God of Light, Lugh, please bless our harvest as we greet the longer night; Summer's sun and summer's heat shall sadly leave us now, and with an age-long farewell cheer, We move into the darkest phase of the cycle of the year. Lughnasadh - season of first harvest – grain and potatoes. We are at a liminal space between the work of planting, nurturing, flowering and the expected, yet unknown, return for our labours. This festival is observed on 1st August or the first Sunday in August, and known by many names including Bilberry Sunday, Fraughan Sunday, Garland Sunday, Crom Dubh Sunday. Traditionally the season of communities joining together, gathering on high places, helping each other gather crops, and the Óenaige, an event that included fairs, feasts and games.
Harvest is a time to mourn. We cut and break the dying corn, and leave the fields bare.
We bake the bread to fill our bellies and the corn's great seed discovers what hell is.
In Spring we tell the corn we care, in Spring we walk the fields and share our love with nature's growing life but with Harvest comes death's long sharp scythe.
A cruel time this harvest season for summer's high sun reveals the reason why we plant and why we give it is truly so that others may live.
Harvest is a time of grief. We tie the corn into a sheaf, the husk and chaff we rip and tear.
Harvest is a time of death, a time to stop and take a breath.
Harvest is a time of woe. We claim the seeds we helped to grow, cook them in a burning fire, an oven like an ancient pyre.
And if you live to take another, thank the corn and bless Earth Mother. Save some seeds, a few to sow, for from this death new life may grow.
Finally ‘Hungry July’, when supplies are at their lowest, has passed. The results of winter gestation, spring nurturing and summer growth fill our larders with goodies for the winter. The natural cycle has now reached the maturity of autumn. This rhythm of time is also a metaphor easily applied to our own plans and projects, yet not so easily applied to human life, where age in years does not guarantee maturity. Middle age, and the time period it covers, is difficult to define because how do you define maturity? In the plant kingdom harvest, the time of ripeness and full development, exhibits maturity. Biological maturity of the physical human body seems to be indicated by the length of telomeres – 'caps' on the top of chromosomes in our cells. The shorter the older. Age indicators are hormonal and linked to the loss, for women, of the joys and hardships of pregnancy, and for men there is a change, though less obvious. In these days of crop rotation, big fields and huge demands for grain, the harvest still depends on imported labour, mechanics to keep the machinery going, crop dryers and helpers to provide cakes and tea. Just as a thousand years ago, corn is harvested from early morning to late at night. In days gone by extended family, friends and neighbours would support and help each other to bring in the bounty, the scythes were sharpened and the moisture content of the grain checked and controlled. And of course the harvest is affected by the weather – ironically this is the time of thunder storms and rain. Often there is not a huge downfall, but it will stop the harvest. Yet, this temporary halt might be useful as it gives time to mend tools and machinery. Every cloud has a silver lining. Before agricultural changes brought in by the Normans around 1200, the harvest of the crop, and particularly hay making, was not such a big affair in Ireland. Giraldus Cambrensis writing at that time remarked that the hay-making was a continual process, not limited to a particular period, as the climate remained pleasant for much longer than other European countries. The crops by the rivers, on the flood plains, were the main focus as those would be underwater in the winter.
Before the combine harvester and tractor, the long double handed scythe reaped the harvest, and before that the crescent shaped sickle was in use. In Neolithic fields the sickles were made with bone and toothed edges. Short handled, they can cut green grass or ripened corn, having either a smooth or serrated blade. The crescent shape is also familiar to us in the moon's shape. It is the lit portion. Out in the fields during the long evenings, we are very aware of the moon of summer harvest, high in the sky. Turning our backs on the excesses of Summer the solar days shorten and we move towards the harmonious balanced times of Autumn Equinox. Several weeks will elapse before the actual day arrives but we feel the move away from the end of the see-saw towards the pivotal centre. And often at this time we become aware of the singing birds, on power lines, in hedges, on tree branches. The tourist swallows, our summer visitors, brush open mouthed over yellowing fields under grey clouds, collecting low flying insects, filling their bellies, preparing for a long journey southwards. Above, they are joined by constant skylarks, melodious warbling heart songs suddenly broken as the birds swoop, dropping back to the earth, upsetting the ground loving partridge. Disturbed, the plump bodied bird with small head glides across harvest pastures, a home lover, dashing over the land in short flapping escape. Amongst the crops are lapwings, their familiar alarm call, like the gull's cry played backwards. They gather in large flocks as the autumn progresses. Predators include crows, often chased by speeding lapwings in great ferocity, tumbling through the air, chasing the great black birds protecting their nests and eggs. Familiar is the long squawk of black dark rooks and crows. The rookeries are rebuilt in the early part of the year, obvious amongst bare branches. High built nests promise a good summer, lower amongst the canopy and there will be winds and rains. By late summer they are mostly abandoned, the chicks grown and flown. In hedgerows surrounding grazing land, rhythmical songs from the yellow hammer continue into late August, the end of their breeding season. Bright in the summer, with forked tail, they tend to lose some of their colour in the coming darker days. They love the winter stubble, searching for food, jerky quick flights amongst the tussocks. A relative of the yellow hammer is the corn bunting, another well fed bird, not very obvious in colour or body. Their call is a pip pip then jangle song, tuned to mark territory. There are many nests organised by the same male – polygamy rather than monogamy for this smart fellow. Woodland trees provide plenty of places to perch, nest and shelter. The joys of walking in a copse are often broken by the alarmed shout of pheasant. You can be standing nearly on top of these lovely paunchy birds, especially the shy brown ladies. The long tailed overbold male will strut his stuff in front of you proudly. At the top of the predator tree are the hawks and buzzards, now seen regularly, circling over the trees and fields. Broad wings support the buzzard, floating on the air, hovering, hanging in the sky, mewing like a cat. And the night-time brings the soft wings of the owl, perched on a tree, ready to pounce and eat. It can sound a little like a puppy. Great music, poetry and art has been inspired by birds, as has jewellery and fashion design, Their freedom of flight, their complicated yet undecipherable songs, their ability to survive, adaptability, their gregarious nature and their solitary contentment, all speak to our own hearts, of states of being that we aspire to.
Attainment: Our accumulated skills and wisdom of working with nature and land bring us to harvest. We have sown and now we reap, providing stores for the winter to come. In our own lives we lay the foundations in youth for our later years. Lughnasadh celebration links into the spirit of the earth and also honours our inner harvest, uniqueness and regeneration. Marking our presence: Cairns on the tops of hills or beside paths are commonplace. Many visitors take a stone with them and add it to the cairn to mark their attainment in completing the climb or pilgrimage. No one needs to know the name or event the stone marks, it is relevent to just one person. Some believe that by placing a stone you will be granted a wish. Once the wish is granted you return, remove the stone and take it away, putting it back where it came from. Of course many do not do this and the cairns grow in size over the years, creating a peak visible from far and wide on top of the hill. Triangular stones, called Lugh stones, are often found in ancient chambers. Brilliant white and lustrous no one knows the reason or the mind that placed such stones in ancient mounds but this we can be sure, Lugh of the Long Arm, Master of all Crafts, Once stood beside the door. Journeying: Pilgrimage is as relevant today as it has always been, usually a once in a lifetime trip with much planning and preparation and lasting many hours, days or weeks. Often a walk to the peak of a high holy mountain, such as Croagh Patrick, the journey to a sacred place is a metaphor for our long journey in life. In the countryside, mountainous regions are there to be explored and climbed. Man versus and in communion with nature. Human attributes compel us to attempt steep uphill challenges. We discover a rigorous spiritual interdependence as we clamber over the gurgling bubbling streams and ankle turning tussocks of high moorland. Hiking up the mountain our attention is downward, scrambling over loose rocks and rough scree. We see only rocks, and more rocks. What do we discover at the top? Rocks, on which to kneel and say a prayer of thanks for our safe arrival, and to celebrate our achievement. Up here maybe the witch is tending the fatal fire that makes us sneeze? On The Reek, aka Croagh Patrick or Cruachan Aigle, that stony bare pilgrimage route over a ridge to boulder strewn peak, there is solace in a white painted chapel. It is said St Patrick went to this summit to retreat, to get away from the humdrum and mundane. To seek advice from his God. He was truly alone with his God. Did the mountain reveal it's mystery to him – will it to us? The tradition of gathering on hilltops at Lughnasadh originates far back in pre-history and the grandness of the distant horizon predominates all descriptions of the hilltops. Awe inspiring views. Nowadays it is often related to how many counties can be seen, and in times past no doubt landmarks were of prime importance.
Surely during the forty days and nights the land below St Patrick disappeared into the clouds many times, blown by the bitter winds off the Atlantic Ocean, constantly revealing then veiling the fields. Patrick had visions of huge protective birds circling over him. We are told these angelic beings sang in a perpetual choir, and hid his sight from the sky above and the land below. The Edinburgh Dindshenchas relates this was a flock from the Land of Promise. But in later centuries they are preceded by black demonic birds who were banished far out to sea, Patrick ringing a bell and throwing it at them and in the action, breaking it. And then we learn it is more difficult to go down than up. We bend our knees, feel the cramps in our legs, tmundaneness of our feet and slip and slide, grazing skin from hands and bruising shins. We have to keep moving. Yet the rocks trip our unsteady feet, put us off balance, and we topple with a thump. Sore and battered, slowly, slowly, we descend. Having climbed and reached the peak, we return to the mundane. Pattern: A pattern usually consists of regular devotional activities at a holy, healing and sacred well, often walking a traditional circuit, seeking spiritual blessings, making petitions for health or personal situations, and an opportunity to meet old friends, eat, drink and be merry. The pattern may spring surprises, mirroring day to day twists and turns, joys and hardships, just like life. On one visit to a sacred site it all began with people getting lost driving to the Holy Well. The crow, trickster, was at work. Or was it that to approach the well one had to take the distant view and circle it before coming closer and asking permission to enter? The picture is taken at the Pattern at the Lady Well, Slane Castle grounds.
Labyrinth: The labyrinth walk is a journey to a destination, a sacred centre, and a return, bringing the learnings into earthly life. In days of yore it would be acknowledged as a second best for those that could not pilgrimage to Jerusalem. Heron, Lugh, Tara, Labyrinth As we climbed over the rocks at Port beach to the north a heron flew from the land and over the strand. The heron (aka crane in Ireland) is a sacred bird and it used to be taboo to eat it's flesh. The skin would be made into a crane bag by Druids and shaman. In this they carried their spirit objects and treasures. One legend is that Mannanan (we were looking towards his land - the Isle of Man) had a favourite crane and when it died he made the skin into a bag. This bag was passed through the generations, including Lugh Long Arm. It passed to Conaire - 'Comely Conaire slept on the side of Tara of the plains : when the cunning well-made man awoke, the Crane-bag was found about his neck.
The crane dance is known in China, Siberia and Greece and also by the Druids. It is a circling dance imitating the crane's movements, and is in a labyrinth pattern, representing the journey of the soul. The connection from Port Beach labyrinth is thus made to An Tobar where the Monday meditations are held. For at An Tobar cranes nest above the lake and there is a labyrinth. Triskele:
A triskle (three legged) pattern of interlocking spirals may represent universal as well as Irish truisms such as maiden, mother & crone; left, right & middle way; Father, Son & Holy Spirit; body, mind & soul; father, mother & child, etc, etc. It is the symbol of the Isle of Man. Amazing what a man, a bucket and piece of string will inspire people to do!
The three interlocking spirals, as seen on the entrance stone to Newgrange, recall the three symbolism of the triangular triquetra, known as the trinity knot.
Lugh: Bright young god of many talents, a Samildánach - skilled in all the Arts. The God of Light. Lugh Lamhfada - Lugh of the long arm - the sole survivor of triplet brothers all having the same name. Lugh's father is Cian of the Tuatha Dé Danann, and his mother is Ethniu, daughter of the Fomorian Balor. In Cath Maige Tuired their marriage creates an alliance between the two tribes. One legend relates that Lugh came to Tara from Emain Ablach, a mythical island paradise meaning the Island of Apples, a forerunner maybe of the legends of Avalon. It is often regarded as the realm of the sea god Manannán Mac Lir and identified in the physical world with the Isle of Man lying north west of Tara. The island paradise was his first home, before he matured and came to his home of Tara. Lugh's sling is often linked to the rainbow and his chain is the Milky Way, the route that the god used to take the dead to Heaven. Interesting that Boann, goddess of the River Boyne, is also connected to the Milky Way. Balor: Monstrous one-eyed Fomorian chief symbolically represents a fight between two gods, the old overthown by the new. A god of death and drought in the mythological stories of Cath Maige Tuired and folklore. It is related that the eye is covered by seven cloaks. As each is taken off different phases of destruction ensue - at the first, ferns begin to wither, at the fifth everything becomes red hot, at the seventh everything catches fire. A reflection of the summer weather at this time of year perhaps. Lugh eventually kills Balor (his grandfather) in battle, throwing a spear into his eye, or in some versions with his magical sling, and in some renderings beheading him. Crom Dubh: Lugh's opponent and likely his counterpart as well, Crom Dubh, may be less familiar although he is known throughout Ireland, especially in Connacht and Munster. Crom Dubh is the dark bent one, living in the hills with a bull, protective of his granary. As a bull keeper it is interesting to note that Taurus disappeared from the sky in March and reappears in the August sky. King Leoghaire is sometimes named as the bull's owner. In Teltown there is a Cromwell's road which is most likely a corruption of the original name, Crom Dubh's road. In fact, Crom was probably the main deity before the advent of St Patrick. Some say this ancient god of the harvest sold his soul to the devil. Even as recently as the last century, he was spoken of in Munster as "the god of harvest" who comes around each year halfway between Summer Solstice and Autumn Equinox, on Lughnasadh. Some prayed to him for an abundant crop. Eithne: In old legends, Crom carries the maiden Eithne out of the Underworld on his shoulders. Sometimes Eithne is portrayed as his fairy mistress, and Lugh fights him in an attempt to take Eithne instead of the sheaf of grain, which shows that they are probably one and the same. The word "eithne" means kernal or grain. It is also interesting to note that the word "eitre" means furrow. By this, we see Eithne as both furrow and seed, a maiden fertility goddess. Tailte: Her story is related in ancient Irish annals, including Lebor Gabala. Even though the annual festival is called Lughnasadh after Lugh, the Óenaige is in her honour. Tailte is said to be the daughter of the King of Spain, Magh Mor (meaning Great Plain and recalling the Plain of Meath), hence perhaps the Spanish connection is a storyteller's notion. Whatever, there is a definite link to the surrounding landscape in the legends and that she either cleared a great plain of trees herself, induced her husband to clear it, or was the prompt of Lugh's clearing it. In all instances Tailte is the reason the forest is cleared. At her death Lugh, her foster son, buries her in a mound on the Plain, and proclaims that every year funeral games honouring the dead, truce fires and lawmaking should be held at that place, in her memory and out of respect for her. The site now called Teltown.
Teltown is located between Kells and Navan in Meath. This entire area is a huge ritual landscape. Starting in the east and travelling west along the River Boyne we find: Drogheda (Milmount Tower), Dowth, Newgrange, Knowth, the Hill of Slane, and Navan. At Navan is the meeting of the waters of the Rivers Boyne and Blackwater. Continuing northwest along the Blackwater we come to the Hill of Tailte, and farther west-by-northwest lies the great megalithic cemetery of Sliabh na Caillighe or Hill of the Hag, Loughcrew. Southeast of Navan, the Hill of Tara forms the southernmost point of an almost perfect equilateral triangle with Dowth and the Hill of Tailte being the north-eastern and north-western points, respectively. Nearby, Donaghpatrick church (Domhnach-Pรกdraig, the church of St. Patrick) in the Gaelteacht, with its sun dial and fortified tower, is part of the local ritual landscape and complex of earthworks, which included (now mostly ploughed over); an ancient cobbled path and bridge, ford, marriage hollow, holy wells, neolithic rock art in the Teltown graveyard, processional mounds (Yellow Book of Lecan suggests that there were fifty hills in Teltown), ring forts (Rath Dubh, the Black Fort, and Rath Airthir, Eastern Fort), standing stones... Teltown is where the Tuath De lost the battle and were forced under ground, (Macha and Bron Trogain are other important figures connected with this festival). The Oenach Tailten pre-dates the Greek Olympics and the last great oenach was in 1170 with 13000 horsemen camping as far as Lloyd tower beyond Kells. There would be mental and physical challenges such as athletics, horse and chariot racing. At it's optimum the event lasted for as long as two weeks. Locals have revived the games down through the centuries, including the Gaelic Athletic Association in 1924 at Croke Park. Tailtean marriage - the couples were married through hand fasting. Unable to actually see each other, they linked hands through the holes of a wooden fence at the Lag an Aonaich or Leganeeny hollow, where there was a sacred well. This is near the Knockauns, two parallel mounds higher on the hillside. They absolved from their marriage a year and a day later by turning their backs on each other at the same site (if they so chose). Dubh Loch was a sacrificial lake (one of several) and known as the short cut to hell with King Laoighre's spirit imprisoned in it by St. Patrick as he did not recognise Christ as the son of God. Or Lugh was drowned here in revenge for his murdering Cermait, who had an affair with Lugh's wife. Known as Leary's Hole it is still an eerie place. The river Blackwater, abhainn saile, was central to Teltown and huge importance was put in the swimming of horses and cattle in its magically charged waters at Lughnasadh. This assured the continued health of the horse in the year to come. Horses are synonymous with this time of year, the Galway Races and Dublin Horse Show continuing the long traditions. Tailte's husband Eochu is a horse god/king which makes Tailte an indisputable Great Mare Mother. The Mare represents the Goddess of Sovereignty, the mate of the High King, the female entity of the Land.
St. Ciaran's Well, Carnaross, near Kells: Dedicated to St. Anne - Ciarán the Devout, wrote a 'Life of St Patrick'. He died in 775. The Pattern day is on the first Sunday of August when three trout appear, only visible for a few seconds at midnight, when they disappear until the same time the next year. The healing waters and rocks cure toothache and headache, throat problems when drunk. There is a bench to sit on while you heal feet and ankles in the outlet stream. A rock chair brings relief to aching backs. If a cure is effected or a prayer answered, the pilgrim will see a fish in the bottom of the well - identified as a trout or eel. The small stream is the Stoneyford river which flows into the Blackwater river. Lady Well, Slane: Pattern Day 15th August - Feast of the Assumption of the Blessed Virgin Mary commemorates the death of Mary and her bodily assumption into heaven. Pilgrims, having walked through the womb like approach, say the Rosary at the Lady Well watched over by statues of the Virgin.
Loughanleagh: A long ridge forms a range of hills stretching between Tierworker to the South and Taghart to the North. Two rivers flow from the mountain - Blackwater (bo guaire) and the Borora (bo rua). These rivers flow towards the Boyne (bo fhionn). All named after sacred cows. From Dublin to Derry an old coach road crossed part of Loughanleagh. Known as the “Bridle Path” races were held here in preparation for the Fair of Muff. The Sunday before the Fair was called “Patron Sunday” and was traditionally a time of celebration. The Fair is still held each year on 12 August.
Three Connections: Using the triplicity of the triangular triquetra or the tri-spiral as a walking meditation we can connect to outer and inner landscapes.
1. Land - Connecting to Tara landscape: As we gathered by the gate we enjoyed sunshine and warm breeze. And then, the grey storm clouds rolled in. We took to an inside room and rain started falling. Soon we heard thunder rolling across Tara. 2. Beings - Connecting to Lughnasadh's deity: The immortals of Lughnasadh are Danu, the prime goddess and mother of gods and humans, and Lugh Samildรกnach, being many skilled. 3. Self - Connecting to our own skills by a journey on the land of Tara: Hence, in three stages, we walk our Long Road (our life) Home (own accumulated skills/wisdom) discovering what we have created and nourished and what we would wish to harvest in our lives. Sacred geometry - Triquetra: Inspired by the many skilled Lugh who travelled to Tara, we connect to our own life skills, which we have harvested in the past or what we can harvest in the future. With the theme of a Long Road (our life) Home (own accumulated skills/wisdom) we created a Triquetra outlined with oatmeal, making it difficult to discern. We then walked this uncertain path (a metaphor for life). Together we weave along the lines, politely helping each other when confused, waiting while others crossed our path, all managing to reach the end comfortably. By supporting each other we had walked the Long Road Home. We discover our life's wisdom through what we would wish to harvest from our childhood, our harvest of our mature years and the harvest of our old age.
The three paths of birth to 20 years, 20 to 60 years and 60 to end life drawn on the blank canvas of a plate (our lives) which aided in us recognising the skills from those phases of our lives. We envisage what we gained from our childhood. We recall the best times from our mature years, or if not reached yet, what we would wish to gain from them. And we acknowledge what we have already received in our old age and what we would wish to harvest and benefit from in our old age. And at the end of our journey we reach the place of wisdom, we bring the 3 life phases of harvest together in the triquetra symbol. Inspired by Lugh's life we find our own Emain Ablach, our own inner island paradise. All brought together using Brigid's cloth, coloured straws and the unexpected, the flower. Temporary temple: The centre is always a good place to start when celebrating. The focus of the home is often the fire in the hearth and when we see this we are settled, in the familiar. And so in ceremony we create a temporary temple of well known symbols to centre our hearts and minds in the space and intention. Before adding the elements, intuitively placed as : Water (from Tara Holy Well) in the North, Fire (candle) in the East, Earth (corn dolly) in the South, Air (bell) in the West
Our centre based on the corn dolly a representation of Crom Dubh. Around the edge we have seasonal fruits, crystals, Rock Salt, Honey and Barley.
Another temporary temple: earth (3 herbs, plant and 3 eggs), air (3 swan's feathers), water (holy well water from Tara) and fire (the unlit candle representing the increasing darkness of the coming season). We welcomed the three supporting energies of land, sea and sky and lit a beautiful sage smudge gifted by an American friend. Everybody chose a colourful glow-stick representing their own light and picked an Irish wisdom Triad to share with the group.
Corn Dolly or Corn Cailleach:
The corn dolly or cailleach, the old hag, sometimes fashioned from the first or often the last sheaf of the field, is woven into a golden figure. It is said how you bound the stalks together revealed how tidy a person you were at home. Better tight and clean than with trailing ears of corn and slack? The corn dolly may be a beautifully woven figure or symbolic pattern such as a cornucopia or just an entwining of grain stalks. The traditions rely on it as a representation of the current harvest, not for decorative use, but ceremonially buried in order to remind the earth of what it has achieved this year and thus invigorate the same for next year. Whatever the time of year you might care to fashion a corn dolly, maybe using string or wool if there is no corn available; remember some success or achievement and then bury it, asking the earth to bring about a renewal of that success in your life. The two donkey residents came to give a hand at one ceremony at Teltown when the Corn Cailleach was buried in a grave. This served two purposes. The first to remind the earth how a crop should ripen for next year and secondly it represents the harvest of unwanted energies in our bodies and within the wider world. The Corn dolly is believed to take these concerns to the under world where they are broken down and transformed by the great chemical laboratories of the earth and turned into nourishment for the crops. These words were said as we buried the Dolly, nurturing our wishes for the coming year. We pray that our Lughnasadh is full of blessings and joy We pray that every single request made for our Highest Good is granted We pray that old habits and faults fall away and that we are smothered in love and light. We pray that our health blossoms and our spirit is full We pray that our family and friends are blessed with hope and happiness. We pray that our harvest is bountiful and our troubles are few. Following one Lughnasadh get together at Tara the barley, wheat and oats symbol were placed at the entrance to Rath Maeve as a gift and thanks for the year's harvest.
Picking Bilberries: Bilberry Sunday on Loughanleagh is the 3rd Sunday of July. People gather to pick the abundant bilberries.
Gratitude for the harvest bounty: Acknowledging the light that nurtures our harvest and our own lives, we made candles from beeswax.
Liminal Space: Where the tide washes the beach with each moon cycle there is a place of transition, a liminal place. At Port Beach we drew a labyrinth and trispiral. The labyrinth was mostly on the shelly sand but the eastern edge went into the wave cut ridges of finer grained beach, hence lying across two different areas of the tidal shoreline.
Pink rock salt was blessed by our heart energies and sprinkled onto the earth in thanks for her constant support.
Healing waters from St Ciaran's well poured onto the land and stream, the water washing through the land, transforming and cleansing.
Port Beach and Clogherhead in Louth are at the eastern geological site of the Iapetus suture in Ireland. This is a bridging place in the earth. The northern lands (originally lying where Canada and US are today) and the southern lands (which lay where Antartica is today) merge here and are stuck together. The area of conjunction is a liminal space. Where a bridge crosses a river or valley is a liminal place. At Ciaran's well there are two bridges - symbolically a man led some over the right hand bridge and a woman crossed over the left with others.
Swords to ploughshares: At Lughnasadh there is a respite from general conflict as everyone gathers in the harvest. However, tradition has it that at the celebratory assemblies groups from different settlements would fight. There was a belief that the success of the battle would encourage the fruitfulness of the harvest, for it mirrored the hidden otherworldly battle between the neighbouring fairies for the crops. On Tara there have been several large scale battles and massacres which have been perpetrated to people, the landscape and to our cultural psyche. That is why we symbolically enacted all the battles that ever took place on the inner and outer realms with our weapons. Every battle that has ever occurred on the planet has had some tangible or intangible level effect on us. The mythological battles, the massacre of the women of Tara, the 1798 Croppy Boy rebellion, the modern day battles over the motorway construction, nationalism, unionism, sectarianism, religion, the inner battles over fear, separation, illusion and delusion, ignorance, hate, etc. We held a gathering of Healing Conflict. We started by re-enactment of Lugh's arrival at Tara. The coming of Lugh is a well known Irish story in which Lugh “Samildáanach”(Master of all the Arts) presents himself at the gates of Tara, capital of Ireland, and demonstrates his ability to lead. So skilled was he that the High King gave Lugh his throne for a magical 13 days. Gate Keeper on Tara: “Who are you?...for none without an art may enter Tara.” Lugh: “I am Lugh, master of story telling, I am Lugh, master of healing, I am Lugh, master of knowledge, I am Lugh, master of sailing, I am Lugh, master of magic, I am Lugh, master of smithing, I am Lugh, master of carpentry, I am Lugh, master of the Harp, I am Lugh, master of champions, I am Lugh, master of poetry, I am Lugh, master of the battle." So the story of the arrival of Lugh goes. Lugh was part Tuath de Danann, part Fomorian, the ildánach, Master of all Arts. Orator, Harper, Healer, Historian, Poet, Cup bearer, Carpenter, Champion, Smith, Magician. What is generally over looked is the fact that Lugh came to bring war, death and destruction. The Tuath de Danaan were being suppressed by the evil Fomorians who were applying harsh taxes on the Tuath de. At their moment of greatest need Lugh names his credentials and enters Tara to lead the Tuath in a crushing defeat of the Fomorians. This fulfilled the ancient prophecy that Balor's own grandson (Lugh) would defeat the Fomorians and Balor himself at the second battle of Mag Tuireadh. But this is not without severe cost to Lugh who sent his father to Ulster to get reinforcements. Unfortunately Lugh looses his father to the sons of Tuireann.
One can see how this story reflects the wisdom of building inner resources and cunning to tackle “that which no longer serves us”. It is the struggle for freedom and justice. It is about facing our inner Fomorian demons with our mastery of life. And about asking for help even though we may be multi-skilled.
We fought our battle with cardboard swords and hatchets – health and safety in mind. We then transformed the weapons of mass destruction in our Healing Cauldron of fire, converting swords into ploughshares, having a symbolic sickle hidden in the cauldron. We bring death and destruction to battle itself and connect with all the peace making that has ever occurred on the planet, as we are very much part of that too. Then we become as Lugh, a true Samildánach, asking ourselves 'This Lughnasadh what fruits am I harvesting to bring into the winter when all there will be to survive are the fruits of my own labour? Will I be nourished by my war or my peace?' Of course, only the victorious can melt down their weapons. Peace be with you - Síochán leat. Attuning to the land and the season: or are they listening to the story of Lugh, having a rest after the pilgrimage walk, or just relaxing in the sun?
An Meitheal: With intentions for friendship and fun as well as giving a helping hand, one Lughnasadh saw local people, who regularly get together as Tara Celebrations, sharing their skills, helping out at an allotment, clearing overgrown plants and generally tidying up, as well as having a fun social gathering. Thus our theme was 'Meitheal' – a practical Irish tradition when folk gather together for mutual co-operation and support. Particularly useful at harvest time when many hands make lighter work of gathering in the crops, nowadays this tends to be applied to any work team of neighbours coming together in the community. Before and After - The raised beds reappear, some plants are retained and others removed. Jerusalem artichokes, raspberry and blackcurrant bushes will provide future harvests.
Rush baskets: Your picnic becomes completely bio-degradeable if you use these hand woven rush baskets for food.
Feasting: Lughnasadh is a feast for the senses: We hear the wind in the trees, rustling the early yellowing leaves. We see glimpses of blue through grey and white clouds. Our fingers touch the sticky grass clogging the lawn mower. At the seaside we smell the salty onshore breezes whilst eating our cheese and tomato sandwiches and ice-cream. Firstly, have a meal on your own, focusing entirely on the food. No TV, radio, phone, tablet, book or newspaper. Just mindfully prepare and eat the food thinking of what went into producing it: from Mother Nature herself to the people who work in the modern factories that may have produced it, to the folk involved packaging it, transporting it, selling it. Think of the plant /animal involved... kind of focusing on a modern day "harvest". Be grateful to all involved. Then reflect a bit on you own "harvest"...what have you achieved since the Spring time, if anything? What would you like to achieve NEXT harvest? etc. Secondly, the other facet of this celebration involves organising and sharing a meal with family / friends. Again, no phones, TV etc. We don't have to tell them the purpose of the get together, just enjoy a meal - the fruits of the harvest - with people close to us and celebrate community, friendship, family. It might also get people to realise that modern technology is not the be all and end all of life today... Plus, it may get people to realise the joy of sharing a meal together; conversation, laughter, sorrow etc. Then go outside (possibly brightened by the nearly full moon today) and enjoy the long, bright evening hours, because before the next celebration, they'll be gone. Spirit plate: A gift to earth and thanks for the nourishment we receive at harvest. To share in the generosity of the land and enjoy the fruits of our labours, we feast on homemade breads, cakes, and seasonal fruits. As we eat a plate is passed round and a portion of our food put on it. This is then put in a place where all the local beings in all realms may take a share. This honours the fact that all food was once a life, and an appreciation and blessing that all may be nourished.
Theme – Working Overtime Lughnasadh, in the natural world, can be the busiest time of year. When the sun shines and the days are long we may be distracted from a simpler way of life into the rush and bustle of opportunity and doing. The fledgling birds have to be fed and taught practical tasks for survival. The young foxes and squirrels will learn quickly where food will be available in the leaner dark days of winter. In our fields and gardens we harvest the first fruits of raspberries and currants, potatoes are swollen and plentiful, and the grains can be gathered in. As we clearly see things in the bright light of summer we push through obstacles, fearlessly getting on with a job. Collaborating with others to achieving projects and goals our airy notions are fed by the fires of the sun and energised in the heat of the day. We may brainstorm late into the night with ideas flowing. But this does not suit everybody. Those that prefer rules, regulations, and boundaries, including regular working hours, might find this Lughnasadh time of year challenging. And thus we can bring balance into our lives, sometimes expanding and exploring beyond the boundaries of place and time, and sometimes visiting within the boundaries themselves. There will be days when routine and regular hours are essential and other times when we need to work overtime. Place - Teltown Teltown is mentioned in the texts of the Lebor Gabala, Dindshenchas and Annals of Four Masters as an ancient ceremonial site. In the Tain Teltown is the place where the Tuath De lost a battle and were forced under ground. There are said to be 50 rocks of adoration mentioned at Teltown. There are many references to black, including the River Blackwater, also known as Bo Guaire, Guaire's cow. River Blackwater, abhainn saile, had an importance for swimming horses and cattle in the Lughnasadh magic waters.
Dubh Loch is at the entrance to Teltown House and is known as Leary's Hole, connecting to the legend that St Patrick condemned King Laoghaire to remain in it 'til Judgement day. This Loch lugh is the shortcut to hell with Laoighre's imprisoned spirit. In mythology the area is closely related to the god Crom Dubh, the modern Cromwell's Road probably being a mis-assignment of the older myth. Crom Dubh, dark bent one, bull keeper, bringer of grain. The festival in August – Oenach, the Lughnasadh assembly – involved games of strength, in much the same manner as the modern Olympics or the medieval jousts. With the coming together of many people from widespread tribes it provided an opportunity for marriages to take place, in this instance the Teltown marriage lasted a year and a day, and the union could be broken by the couple returning and announcing their wishes to end the partnership. It is said that the marriages took place at the Knockauns. Donaghpatrick, on the road toward Navan from Teltown, is said to be founded by St Patrick. There is claimed to be a vast treasure in a crypt of the church and men and women follow a piper, never to return. Legends also tell that from an old earthwork, known as Rath Airthir (Eastern Fort), probably with connections to the Vikings, a passage leads to the church.
Time - High noon when the full heat of the sun can be felt. Centre
Cardinal Directions East........................ We greet the dawn, the earth reborn. We dance the dance of first light. South...................... We greet mid-day's weaving haze. We sing a song of delight. West....................... We greet the coming dark, sun's fading spark. We stand a loss at last light North...................... We greet peaceful sleep, in rest, deep. We dream the dream of night. Underworld............ We greet the Underworld. We grow our roots safe underground. Above..................... We greet the Above. We fly with sun, moon and stars. Centre..................... We greet our Centre, our inner self. We look within. Elements Earth - Calling all stones, crystals, lavas, sediments, mountains and valleys, plants and trees, fruits, flowers and leaves, carriers of fertility. Calling Anu and Dagda. Teach us and guide us, show us your ways. Air – Calling all zephyrs, breezes, winds, hurricanes, carriers of sound. Calling the Cailleach and Amergin. Teach us and guide us, show us your ways. Fire – Calling all flames, fuels, sparks, carriers of heat. Calling Lugh and Brigid. Teach us and guide us, show us your ways. Water – Calling all streams, lakes, oceans, rains, carriers of thirst quenchers. Calling Manannan and Boann. Teach us and guide us, show us your ways.
Activity - Kitchen work At this time of year you can freeze or dry, cook and bottle, capture and preserve summer's bounty for use in the winter. Firstly what do you want to collect? What would be good harvested and preserved? Flowers for drying and creating pot pourri? Fruits and vegetables for jams and chutneys? Herbs for flavouring drinks and dishes? We are eating salads, freshly cut raw foods, green leaves, cucumbers and tomatoes. These are easy to serve. But the kitchen is still busy, with pots steaming and boiling, ovens roasting and cookers in full use. So what is our relationship with the food we eat? Do we regard the summer's abundance as a treasure to be stored and looked forward to? Do you enjoy the cooking and eating of food prepared by yourself and friends? If not, why not? Does washing and preparing vegetables and fruits fill you with a sense of impatience? Do you crave the instant meal from a microwave? What does this say about your attitude to your body, to your recognising the need for good nutrition and fuel? What is your reaction to the word 'nourish'? Do you want to sustain and strengthen your body in the best possible way? Take a moment to stop when you are in the kitchen. Be mindful of the scents, colours, textures of the food you are cooking. Listen to the sounds of the boiling pot, feel the heat, and see the rising steam. Notice if your mind is focussed on what you are doing, or is it planning the future or reviewing the past. Dishes of food created with love and attention are essential. Become mindful of the moment. Do you bring forth gratitude when you are cooking? Do you bless the food and those that have worked to bring it to your plate? Is your mind and body working harmoniously together, feeding you physically and spiritually? Open Heart
Thanking, blessing and closing the connections We close the circle to the apparent world, thank and bless our connections to all guides, guardians, beings, times and realms made during this ceremonial. ‘Sin é’, that's it.