Coru Cathubodua Priesthood Book of Practices

A handbook for the practitioner based in the Coru Cathubodua Priesthood tradition of Celtic polytheism

2020 edition

Coru Cathubodua Priesthood [email protected] www.corupriesthood.com

Table of Contents

About the Coru Priesthood ...... 4

About This Handbook ...... 8

Core Values ...... 10

Meeting the Morrigan ...... 14

Core spiritual practices ...... 21

Elements of devotion ...... 31

Ritual practices ...... 40

Devotional calendar ...... 58

Advanced religious questions ...... 63

Further Reading & Resources...... 66

About the Coru Priesthood

Our Mission

The Coru Cathubodua is a Celtic Polytheist Priesthood dedicated to the Morrígan in Her many forms, and honoring the family of Celtic Gods and heroes. Service, sovereignty, hospitality, and warriorship are the values that guide the Coru Cathubodua Priesthood. We are Pagan Polytheist priests working to advance our mission to honor the Gods and support our communities through acts of individual and community service and devotion. Guided by our Queen, the Morrígan, Celtic Goddess of sovereignty, prophecy, and battle, we welcome all who share this commitment to bringing these values to life for all people.

Our History

The Priesthood was founded in 2012 in response to a calling from the Morrígan to gather Her priests and begin the work of building a tradition of practice and an organization dedicated to Her. Many people within the Pagan and Polytheist communities have observed a rising and increasingly urgent sense of the presence of the Morrígan in recent years, and many have heard and responded to Her call. It was that same presence, urgency and calling that brought our Priesthood into being.

The initial call for the creation of our particular cultus and priesthood was received by three devotees, our first founders: Morpheus Ravenna, Brennos Agrocunos, and Rynn Fox. Stepping into that calling, these priests began gathering others called by the Morrígan, and the first membership of the Coru Cathubodua Priesthood came into being.

The Coru rapidly stepped into action, throwing ourselves into acts of service, providing devotional and ritual leadership, and all the while building our internal practice into a tradition of devotional cultus for the Great Queen. As a small but fiercely dedicated band of warrior‐priests, we strive to make a positive impact on the world and bring works of

4 service to our communities that reach beyond our size in membership. Primarily based in the San Francisco Bay Area, we also travel to bring service to communities abroad. We provide ritual, spiritual, and religious support to individuals on a private level, and ritual leadership at public gatherings, conferences, and rituals. We organize and facilitate teachings, classes, and pilgrimages in Celtic spirituality and Polytheist religious practice and we aid our communities in services such as organizing blood drives, fundraising, and medical and spiritual response teams for civil rights and social justice actions.

In our work, we recognize and value many allies within the Pagan, Polytheist, and Celtic Spirituality communities, without whom so much of what we do would not be possible. You can find links and contacts for friends and allies of the Priesthood on our website https://www.corupriesthood.com

Practitioners and groups interested in working directly with the Coru Priesthood may contact us directly by sending an email to [email protected]. At present, membership and dedicant training are available only on a very limited basis to individuals in relationship with our primary hearth in the San Francisco Bay Area of California or with the ability to travel regularly to work with us here.

Inclusion & Diversity Policy

The Coru Cathubodua Priesthood affirms an inclusive, diverse Celtic polytheism.

We are committed to building an inclusive tradition and community. As practitioners of Celtic Polytheism, a tradition that venerates justice, honor and the sovereignty of all people, we believe it is our duty to actively work toward greater inclusivity within our communities. Toward that end, we affirm the following policies and commitments:

1. We respect and welcome all persons regardless of color, ethnicity, age, ability, religion, size, class, perceived or actual sexual orientation, gender identity, and gender expression.

5 2. We affirm that Celtic Polytheism is and must be an inclusive tradition, and that all people have inherent worth and inherent right to seek, study and honor the Gods, regardless of ancestry or any other personal quality.

3. We affirm that “folkish” beliefs or any other attitude that preferences people based on European ancestry or white race have no place in Celtic Polytheism, nor will these attitudes be tolerated within our practice and community.

4. We recognize ancestral powers, traditional folk practices, and the historical roots of Celtic Polytheism as spiritual wellsprings, not as prescriptive social norms, and we strongly reject their use as a means to exclude or marginalize people. Wherever these sources of tradition present threads of racism, classism, sexism, heteronormativity, and ableism, we affirm our right and our commitment to cultivating a more inclusive living tradition that supports all members of the community.

5. Spaces we host and control are safe and consent‐based spaces. Unsafe behaviors and words that target or marginalize people including but not limited to racism, sexism, ageism, classism, transphobia, homophobia, xenophobia, ethnicism, sizeism, ableism and other prejudicial and discriminatory behaviors will not be tolerated. This includes both physical and online spaces we host and control.

6. We stand and we act in solidarity with People of Color, women, ethnic and gender minority people, and all those who suffer systemic oppression and prejudicial treatment in our society. We affirm the moral right and duty of religious leaders to take positive action to seek justice for the people we serve.

7. We are committed to the active practice of justice and inclusivity, and to constantly striving to do better. We welcome feedback from our community to help us continually act in the service of all community members, and we are committed to listening.

6 Decolonizing

As part of acting in alignment with our core values, the Coru Priesthood is committed to taking actions toward decolonizing our practices both as an organization and as a tradition.

We recognize that as an American spiritual tradition and community, we are operating on lands and using resources stolen from the Indigenous peoples of the places where we live, and within the context of a white‐ centered society that continues to benefit at the expense of Indigenous peoples in the Americas. Decolonizing is a commitment to striving to change our impact so that instead of continuing that colonization, we are instead contributing to the support and regeneration of Indigenous cultures, communities, and ways of life. We make efforts toward decolonizing in several ways: by acknowledging the sovereignty of Indigenous peoples of the lands wherever we are as a formal act in ritual; by contributing financially toward local and national Indigenous causes and projects; and by supporting Indigenous‐led efforts with direct activism and volunteering. And we are committed to continuing to learn from Indigenous people how to do this work more appropriately.

We also recognize that as an American tradition drawing on cultural and religious roots in Ireland (among other Celtic cultures), we are also benefiting from a culture whose people have been harmed by colonialism and whose culture is widely appropriated by Pagans elsewhere. Recognizing that this also puts us at risk of contributing to colonization and its historical and present impacts on the Irish people and culture, we are also committed to supporting Irish voices, contributing financially to Irish causes and projects, and supporting Irish‐led activism where appropriate.

We strongly recommend that all Celtic polytheist groups or practitioners consider decolonization work and strive to incorporate it into your own practices.

7 About This Handbook

We are releasing this handbook as a tool to assist practitioners within our various communities of worship in developing their own devotional practices. In using it, we ask the practitioner to hold some things in mind about its origins, purpose, and use:

Our tradition is a living polytheist cult and a work in progress. It represents a distillation of our particular practices and traditions, in their current forms as of the time of publication. All living religion is a work in progress, and ours especially so. We expect to continue growing and developing our traditions and practices, and so we expect this handbook to need updating in the future as our work progresses. This handbook is not intended to be prescriptive. Since founding our priesthood, we have received countless emails and messages asking, “How can I participate in your work and tradition?” This handbook is our answer to the clear need for tools to help devotional polytheists in developing structures around which to build a practice in devotion to the Morrígan. It is not the only answer. It is intended to provide tools for the practitioner and a place to begin, and not to limit them or supersede other approaches to this work.

We are not a reconstructionist tradition. It is our understanding that all religious cultus is both local and temporal, shaped by the place, time, and cultural context it grows within. We make no attempt to speak on behalf of all Celtic polytheists, nor on behalf of Irish or Celtic traditions in whole. We make no pretense that our practice matches or continues those of historical Celtic pagan cultures. We understand our tradition as a 21st century contemporary polytheist practice, which drinks from the well of ancient traditions but strives to serve the needs of people as they exist today.

Use of these practices does not make you a Coru priest. We encourage individuals to make use of the practices and traditions we share here, if you find them valuable. However, it should also be understood that the Coru Priesthood is an initiatory priesthood organization with an internal dedicant training curriculum and

8 membership structure additional to the basic devotional practices contained here. Adoption of these practices in your own work does not constitute membership within any level of the Priesthood, nor does it confer any status within our tradition and organization. Similarly, while we encourage groups to make use of the material within this handbook in their own cultus and traditions, use of this material does not grant any group status as a part of the Coru Priesthood nor the right to use our name.

We ask that all individuals and groups please credit the Coru Cathubodua Priesthood if you will be using any of the rites, prayers, chants, or other ritual material from this handbook in public rituals or gatherings.

Agreement on values and policies. Our moral and spiritual values and our firm and committed stance on issues of justice are central to who we are and to how we understand our role as priests of the Morrígan. It is our expectation that anyone making use of our tradition and materials should be in broad agreement with our values and policies. In particular, we expect anyone making use of our material to be strongly in alignment with our Inclusion and Diversity Policy (shown above), in both word and in deed. If these values and policies and our social justice orientation alienate or bother you, then our tradition and practices are not for you.

9 Core Values

In our work, the Coru is guided by values distilled from the traditions of Celtic spirituality and myth, the milieu within which the Morrígan’s lore and identity arose. We express these core values through a four‐fold structure based in the lore and symbolism of the Four Treasures of the Tuatha Dé Danann from the Irish mythological and heroic tales.

Sovereignty & the Stone

Sovereignty, in its historical context, was understood as a power arising from nature itself, from the identity of the land and its people. Sovereignty was a numinous power within the land, which was vested in the person of the ruler by the source of the power, personified as the Goddess of Sovereignty. The Stone of Destiny, called the Lia Fáil, is an embodiment of Sovereignty, and in lore this stone was said to cry out under the true sovereign. Sovereignty was thus the soul of the land speaking through the stone. The lore of sovereignty teaches that it is intimately connected with integrity, as it was believed that when the sovereign’s integrity was compromised, s/he could no longer rule. Similarly, if the sovereign was unjust or unfit, both land and people suffered. Sovereignty conveys a model of power where the only true authority arises from integrity.

As a distillation of these myths, we hold the value of sovereignty to be paramount as the basis for authentic spiritual practice and right action on an individual level, through the practice of personal sovereignty. When we engage the depth of our own true nature and when we stand with the integrity of a true sovereign, we access that numinous power from nature itself, and we are able to take hold of the authority of our own lives and step into sovereignty. The practice of personal sovereignty means a commitment to authenticity, to just, honorable and truthful actions with self and others, and above all to respecting the inherent, sovereign authority and responsibility of all individuals for their own being, beginning with ourselves. When we are strong in the practice of personal sovereignty, we cannot be less than authentic and powerful; we

10 cannot submit to false authority; and we cannot insult the integrity of our own souls or another’s.

Warriorship & the Spear

The core value of Warriorship is embodied in the Spear of Lugh, a magical spear of which it was said that a battle would never go against whoever had it in their hand. Lugh was known as the “many skilled” God who was recognized by the Tuatha Dé Danann for His mastery of all skills. A warrior seeks to constantly refine their skill and discipline so that they are optimally beneficial to their community. Warriorship, in the light of this Treasure, is a concept that goes far beyond battle or violence. It is a way of action that strives to face issues directly with honor and dignity. Just as a spear is cast or thrust in a direct line to its target, a warrior faces problems or adversaries in a manner that embodies honor, dignity, and personal accountability. Whether it be a physical conflict, a verbal confrontation or a problem that must be surmounted, a warrior confronts that issue in a way that is true to their honor while also recognizing that same honor and personal dignity of that which they are engaging. To enter a confrontation with this ethos empowers us to turn problems into solutions and enemies into friends, just as an exceptional spear can turn the tide of a battle and a true warrior can create a victory where there was only defeat.

Warriorship as a spiritual practice involves fighting for what you believe in and defending those that can’t defend themselves. Historically, the warrior codes were created to channel aggression and chaos and transform them into a force that stabilized and protected the community. A warrior is one who is at peace with themselves and in harmony with their social as well as their natural environment. A warrior’s primary function is to defend the community against that which strives to abuse and destroy it, with their lives should that be necessary. To this end, we believe that a martial practice is essential to practicing warriorship, to the extent that our abilities allow us. Physical conditioning and martial practice shape one’s mind and body for this goal. A warrior must learn to step into the fray unafraid of personal injury or death with the goal of protecting others as their motivation. 11 Warriorship can be defined as “Love in Action”: fighting for what you value. As all practitioners of the martial and meditative disciplines know, what you practice in the body, you cultivate in the mind. When you practice yoga, the mind becomes supple, centered, energized. When you practice meditation, the mind becomes clear, calm, attuned. When you practice the fighting arts, the mind becomes resilient, resolute, indefatigable, alive with survival instinct. It is a practice that creates strength in kinship, survival skill, and ability to defend what we love.

Service & the Sword

The value of service is embodied by the Sword of Nuada, a sword of kingship of which it was said that none might escape it when it was drawn from its scabbard. We see the sword also appear as the sword of kingship which is conferred by the Goddess of Sovereignty. In the Celtic mythological and heroic tales, the great swords are intimately tied to concepts of sacred kingship, sacrifice, and service. The story of Nuada, for whom the sword in the Four Treasures is named, is a story of sacred kingship undertaken as a path of service and personal sacrifice. Nuada was the king and leader of the Tuatha, but when he was wounded with the loss of his hand in battle, he voluntarily relinquished kingship in favor of a new sovereign who would be better suited to rule. When Nuada regained his full power with the replacement of his hand, he re‐ assumed the mantle of kingship.

These myths speak of a model of leadership undertaken as a path of service, rather than in the interest of personal pride and self‐ aggrandizement. We recognize service as a value at the core of our work as a priesthood and as individuals. Priesthood, as with any form of leadership or empowered sovereignty, must be undertaken in the spirit of service. Only when our work arises from a desire to be of service rather than to rule, can we truly wield the Sword as the tool and weapon of kingship. The power of the Sword teaches us that true sovereignty is a path of personal sacrifice, as we must act from a commitment to the well‐being and protection of that which is in our care above concern for ourselves, and it is from that commitment to service that authority arises. 12 Hospitality & the Cauldron

The vessel of hospitality in our value system is the Cauldron of the Dagda, of which it is written in the lore that no company ever went away from it unfulfilled. This Cauldron is a cauldron of plenty, of nourishment, which feeds all who come to it, regardless of who they are. This lore carries within it the Celtic value of hospitality. In ancient Celtic societies, hospitality customs were held in extremely high importance. To offer hospitality to a guest was not only expected, but also conferred strong protections upon the guest, because the act of offering hospitality was understood to engender a bond of kinship between host and guest that then bound them to mutual obligations of reciprocity.

As priests following a path of service to our people, we hold the value of kinship and the ethic of hospitality that flows from it, to be of high importance. We strive to fulfill the needs of our communities as the Dagda’s cauldron fed all those who came to it hungry, for those whom we are committed to serving are our kin. We also hold the value of kinship as a statement of connectedness with all beings, plant, animal, human, and Otherworldly. We affirm our kinship with all peoples, regardless of race or ethnicity, and our responsibility to act in respect of that kinship in a way that expresses care and honor toward our fellow beings. And we affirm the connectedness of the living with both the ancestors in whose steps we follow and the descendants, those who will come after us and inherit the world we make for them.

13 Meeting the Morrigan

As the Morrígan is the central focus of our devotional cult practice, an introduction and overview is warranted here. This section contains only the briefest of summaries of Her lore; we strongly recommend further study using the Readings and Resources list.

The Morrígan is most well known as an Irish Goddess who often appears in crow or raven form, and is associated with battle, warriors, sovereignty, prophecy, and Otherworld power. Though early source literature referencing Her only exists in Irish, folklore and archaeological records suggest that closely related divinities were known and worshiped in Britain and Gaul as well, suggesting that She is part of a pan‐Celtic family of war Goddesses.

The Morrígan is often described as a triple Goddess, and is associated with multiple names, sometimes appearing in a group of three or more, and sometimes singly. Questions often arise as to whether She should be understood as a single Goddess with many aspects, or whether each of these should be recognized as separate Goddesses. The Irish lore itself is quite complex and makes it clear that this question has been approached differently by people throughout history. Whether or not you see these divinities as separate Goddesses or aspects of one greater divinity, we find that it is most fruitful in a devotional practice to honor their distinct identities with individual worship.

Morrígan: Great Queen

The Morrígan’s name translates from the Irish as ‘Great Queen’ (from Old Irish mór=great and rígan=Queen). This name is a key to Her nature, showing that sovereignty and queenship are core aspects of Her identity and power. Some scholars have given the name an alternate etymology, translating it as ‘Phantom Queen’ (from proposed Proto‐Celtic *mor, connoting terror/nightmare, or *mar, connoting the dead). It should be noted that popular etymologies interpreting the Morrígan’s name as

14 connoting ‘Sea Queen’ (via the Welsh mor=sea) and connecting Her to the Arthurian character Morgan le Fay, are incorrect.

As one of the Celtic sovereignty Goddesses, the Morrígan has an association with the land itself, and the rulership and protection of the land and its people. Her seasonal appearances are linked to rituals of warfare and sovereignty as they appear to have been practiced in early Irish society. Archaeological and literary evidence suggests that her earliest manifestations may have been as a tribal/territorial Goddess, and that Her war‐bringing and martial functions arose out of this sovereignty and tutelary role.

As the Morrígan is best documented in the Irish literature, reflecting early medieval perceptions of Iron Age Celtic society, a cattle‐raiding warrior culture, we know Her best as a Goddess of battle, heroes, and the dead. The Morrígan is deeply associated in Her source lore with incitement of heroes toward glory in battle, with the granting of victory, and with their deaths; in Her own words, She says to the great hero Cú Chulainn, “I am guarding your death.” In battle, She takes part in the action primarily through the use of sorcery, Druidic magic, shapeshifting, terrorizing the foe, and giving aid and strategic information to Her people. She shapeshifts into many forms in Her tales, including crow and raven, cow, wolf, eel, and both old and young women. She also appears as a sexual figure, offering victory and prophetic aid to Her chosen war‐ leader with whom She mates. She also fulfills important roles with regard to poetry and prophecy, giving poetic incitements to the heroes of the Tuatha Dé Danann to rise to their hour of need, giving prophetic pronouncements of victory or of doom on the eve of decisive battles, and announcing the victories and the tales of great deeds afterward.

A common perception of the Morrígan is that She is a form of ‘the Triple Goddess’. While it is true that in many instances where She appears in the Irish literature, She is described as being one of three ‘sisters’, or is referred to as a trinity directly, it should be understood that the triplicity of the Morrígan is NOT equivalent to modern Wiccan ideas of ‘the Triple Goddess’. The Morrígan cannot be neatly fit into a modern ‘Maiden‐ Mother‐Crone’ trinity based on a rigid model of female reproductive 15 status, nor should we attempt to force Her into that model.

Triple‐formed deities are very common in Celtic religion. We see examples of this in the three sovereign land Goddesses of Ireland, Ériu, Banba, and Fotla; in the Three Gods of Skill; in the Three Craftsman Gods; and in the Matres or Matrones, Gaulish Celtic Goddesses appearing in groups of three. In each of these examples and many others, the three members of the triad fulfill related roles as part of a single primary function. For the ancient Celts, operating within a triune cosmology (land, sky, and underworld/sea), to frame an identity or concept in a triune form conveyed totality. Thus, triads of divinities represent the totality of a set of divine roles or functions, individualized into three characters.

In the case of the Morrígan, it does not work to neatly classify Her epiphanies into three distinct identities or faces; for many different names appear in these triune groupings (Morrígan, Badb, Macha, Némain, Féa), and there is not complete consistency in which three appear and how they are described in the literature. Certainly, not one of these Goddesses or aspects of the Morrígan can be neatly identified with a Maiden, Mother or Crone archetype.

Badb Catha: Battle Crow

The name Badb Catha translates as Battle Crow or Raven; from badb=crow/raven, and catha=of battle. This name is exactly cognate to the name documented from the Gaulish, Cathubodua. Generally speaking, this name and aspect have a close association with battle, warriors, and bloodshed, as well as battle sorcery and prophecy. This is also a name that is closely associated with appearances in bird form. The Battle Crow comes as a scavenger bird, omen of war, flying over the battlefield, shrieking prophecies of victory and death for its participants, and feeding on the slaughter in its aftermath. We see hints in the Badb Catha of functions similar to that of the Valkyries in Norse/Germanic culture, following the warrior and gathering the souls of the slain.

16 Macha: Plain

The name Macha derives from the same root as the Old Irish mag meaning plain or field, as seen in place names such as Mag Tuired. The word macha itself signifies a bounded field, such as a horse paddock or milking yard. Thus Macha is one of the forms most directly linked to land and related concepts of wealth, fertility, and queenship. It should be understood, however, that in Macha we are not dealing with the simple archetypal ‘Earth/Fertility Goddess’. Instead what She embodies is the territorial identity of the land, and its wealth and power as a sovereign and political force. Macha does have a connection to motherhood and childbirth, however, as well as horses, a form of mobile wealth in Celtic society, the hallmark of the elite warrior class, and the most valuable animal that could be raised upon the land. Macha has deep roots associating her to the landscape of Ulster in particular, as its tutelary, sovereign and protective Goddess. As with all sovereignty Goddesses, She is also deeply linked to warfare, and the severed heads on the battlefield were called the ‘mast of Macha’ (harvest of Macha).

Némain: Frenzy and Terror

We also see the Morrígan identified with Némain. The name Némain does not have a single clear meaning; some translators have proposed ‘venomous’; others give a meaning closer to ‘wrath’ or ‘frenzy’. However, these appear to be associative meanings, rather than based on actual etymologies. A compelling theory derives Her name from the proto‐ Celtic root *nem, meaning sacred, and referenced in Old Irish words like nemed, for priestly/elite status, and nem, sky or heaven. Notably, a related Goddess Nemetona is known from Gaul and Britain, and associated with sacred groves and temple enclosures. Némain is often identified in Irish literature with a role as the wife of a war God called Net or Néit. Her actions

and appearances in the lore connect Her to madness, frenzy, terror, and fearful sound. She is said to terrorize armies with a shrieking voice so dreadful that warriors would die of fear on the spot from the sound.

17 For more detailed study of the Morrígan, Her history and appearances in lore, we recommend the Readings and Resources list at the end of this handbook.

Who is She Today?

As most of us today are not engaged in warfare to protect our food supply from cattle raids by neighboring tribes, Her relevance to modern folk has necessarily shifted with changes in culture. For many of us, Her primary role is as a Goddess of Sovereignty – teaching us to honor and to fight to protect our sovereignty, both personal and collective. She also continues to act as an ally for warriors in our time, including all those who put themselves on the line to fight for what they love and value. This includes military service people, martial artists and other physical fighters; but it also can include activists and advocates, and all manner of people who find themselves faced with choices that require a warrior’s courage and commitment to fulfill. The Morrígan also continues to have a hand in the journey of souls who die in war, both soldiers and civilians alike. And She has wisdom and power to share with all of us through Her message that every one of us is descended from heroes and warriors, somewhere in our ancestral lines, and that each of us carry the heroic blood within us, waiting to rise up and carry us to greatness. When we dare to heed the Morrígan’s call and come to Her as kin, She will claim us as Her own and help us to find that heroic strength within us so that we may be of greater service to all that we love and value.

Responding to Her Call

The Morrígan often chooses Her own. Her call can come in a variety of forms ranging from the arrival of calling dreams, a sense of being watched or haunted, vivid supernatural encounters, miracles around life threatening circumstances to sudden prophetic visions, debilitating and persistent nightmares, and grossly atypical corvid experiences. She can be ungentle and cryptic in Her communications with one that She has picked and Her presence in your life can be frightening and disturbing. If She has chosen you it is best to acknowledge Her and attempt to learn

18 what She wants; otherwise the disturbances in your life and psyche will become more and more extreme as She pushes to get your attention.

We very often hear from people who are experiencing this and who ask us how to deal with Her presence in their lives. The answer to this question truly depends on the individual and on what level the individual wishes to interact with Her. Being Hers is a commitment that needs to be considered carefully.

The benefits are many but the responsibilities are weighty. Those She claims may find their lives being reshaped, sometimes painfully, to make space for Her demands. It means you yourself will be reshaped, and this can also be quite challenging and even terrifying. But here is what She offers in return: She makes a weapon of you. She delves into your soul and finds the strength, the fierce unconquerable will, the heroic heart you didn’t know you had. She offers you greatness. And She protects Her own, so Her claim also confers protection on both you and your kin.

If She is calling you, the first step you should take is to make room for Her in your life and devotional practice. Learn to speak to Her and to listen to Her. Nightmares, hauntings, and challenging experiences are often Her way of gaining your attention. The frightful quality that often comes with the initial contact will usually transform into a more intimate experience once you establish devotional practice. Your situation will be unique and personal, of course. Generally speaking, the first act you need to do is enter the relationship, acknowledge Her, and communicate your willingness to engage. This can be as simple as a prayer to Her, from the heart and in your own way. As you deepen your commitment, establish a regular devotional practice, with offerings and time in meditation listening to Her. This gives Her opportunities to communicate Her message to you, and begins to create intimacy. Over time this will tend to refocus Her presence into your devotional practice, thereby easing other uncontrolled manifestations. Ideally you should set aside a place in your home as a shrine or altar dedicated to Her where you make offerings, meditate, and perform other acts of magical service and craft such as divination. This helps to externalize Her presence so that She does not 19 have to constantly occupy your dreams and waking mind in order to have a foothold in your life. It allows you some measure of control over when you engage with Her and when you choose to focus on other things.

Sovereignty is paramount in this work. If you do not wish to take up Her call, you have that right if the relationship does not feel right for you. If this is your choice, our very earnest advice is to be exceedingly respectful in your way of declining Her claim on you. If you must refuse Her, do so with reverence and with gratitude for what’s been offered to you. However, if you’ve ever asked Her for anything, if you’ve called Her name with feeling, you have in essence offered yourself to her, and negotiating out of that may be a bit more precarious and probably something you may need to seek a more trained priest’s help for. You are welcome to contact us if this is the case.

Devotional practice is a personal thing and one’s devotional practice with the Queen will be an individual choice depending on your style of practice. Be clear about why you are communicating with Her and what your needs are, speak to Her from your heart, honestly and with respect, and also listen. Her voice can be a whisper, or a blood curdling scream, a gentle nudge or a whirlwind of emotion. When you open yourself to Her voice, you will begin to hear it. Once these lines of communication are established with Her, your relationship with Her can truly begin.

20 Core spiritual practices

Personal spiritual practice underlies and supports devotion. Spiritual skills function like muscles; they atrophy when they are not used and they strengthen with use. The ability to direct and control attention, to sustain concentration, to modulate and direct breath, inner energy, and life force, and the ability to detect and illuminate divine communications ‐ all of these are skills crucial to devotional work which require regular practice to develop. Spiritual practice is similar to an internal martial art in that it is most useful when it can flow automatically at need, as a natural response to the present moment. This cannot happen without practice.

Is daily spiritual practice a necessity for everyone who wants to participate in a Celtic spiritual path? The answer to this question may vary for different people. The necessity of disciplined daily practice depends in part on how closely we hope to be working with the Gods and spirits, and how intensive our spiritual practices and ritual lives are. A more disciplined and consistent spiritual practice opens doors to deeper and clearer connections with the Gods and spirits, and to more effective and powerful ritual work. For anyone hoping to serve in a capacity of leadership or support to others in their spiritual community, daily disciplined spiritual practice becomes a critical necessity to ensure that our work on behalf of others is the best we have to give.

We recommend developing two forms of practice: core practice, and full practice. Core practice is our minimum daily practice for those days when we may be rushed and lack the capacity for anything more. It can be as little as 5‐10 minutes a day, but it should be completed daily. This core practice can be expanded for days when we have more time, or when we have something important to prepare for. This approach allows for both flexibility and consistency in daily practice.

Cleansing & Purification

We need to cleanse or purify ourselves and our working spaces of spiritual influences which interfere with practice or bring risk of

21 spiritual harm. We have a wealth of methods which have seen use both within Celtic traditions and beyond:

 Fire purification and smoke or “censing” with herbs or incenses

 “Saining” or purification with blessed liquids

 Banishing rituals and tools to send away unwanted spirits

It is important to apply discernment here about the specifics of what is being done. Purification does not remove, but neutralizes or transforms harmful forces from a state of impurity to restore a state of purity and wellness. Cleansing disposes of unwanted influences or spiritual substances by washing them away. Banishing specifically addresses spirit beings, sending them away from a place.

A helpful distinction to consider is that in most cases, it may be better to use purification rather than cleansing on ourselves, based on the principle that we never want to cleanse away parts of our own being, nor send away our own life force. Cleansing and banishing are methods that usually apply for clearing and preparing a space. Traditional methods and folk practices do not always follow such clear distinctions, however.

This handbook does not attempt to provide exhaustive education on purification practices. Here are some methods employed in our practices:

Fire Purification

Passing over or between fires has traditionally been understood to bring blessing, protection, and purification. We see this in many folk traditions in which people might leap a fire for blessing, livestock might be driven between two consecrated fires, or fire might be carried around the bounds of a place to purify, bless, and protect it. In some instances, the benefit is recognized more as a means of driving out (banishing) unwanted spirits; in others, the fire itself is understood to purify or bless that which passes through or near it.

Another mode of purification and cleansing using fire is the burning of herbs or incenses. This primarily serves to cleanse the space by way of 22 the smoke moving through air, but people, animals, or objects may also be purified in this way. Plants traditionally used for this in our customs include mugwort, juniper, cedar, and other local aromatic herbs, or incenses may be customized to a given ritual context.

Saining

Saining is a Scottish and Irish form of a folk practice found worldwide: purification by the use of blessed or charged waters. Many syncretic traditions based in folk magic and Catholicism employ holy water for this purpose, where holy water is understood to be blessed by or through a Christian rite. The use of blessed water itself is magical as much as it is religious, and seamlessly blends with pre‐Christian understandings of this practice.

In our tradition, we typically bless water by praying over it and breathing life force into it. Water may also be charged and made more potent for saining by the addition of distilled spirits (whiskey by preference, but other spirits can work as well), a small object made of silver (traditionally felt to be purifying or protective), or the addition of salt, purifying herbs, or essential oils. The practice can be as simple as blessing the water with any one of these additions, saying a prayer over it, and sprinkling it on to people, objects, or places needing purification. It can also be elaborated at will to include any number of additional magical methods, such as the use of special waters: water from holy wells or springs, water gathered from thunderstorms or charged under the moon, or from places holy to particular divinities.

Banishing rituals

To send spirits away, our first line of recourse is physical disturbance and cleaning of the space. Vigorous movement, sweeping and cleaning, washing away dust, and generally refreshing the air in a place will tend to stir up spirits, and when combined with cleansing or apotropaic practices, will send unwanted spirits away. Noisemaking is a major component of this technique: the creation of strong vibratory sound waves through the use of bells, clapping, banging, instruments, or the voice are very effective at displacing unwanted spirits by filling the air

23 with sound. The combination of movement and sound as apotropaic devices are the reason why we see so many folk traditions surrounding processions to drive out spirits, which typically involve a lot of rattling, clamor, singing, dancing, loud instruments, costumes that move and rustle, and tools such as flails. For simpler and smaller contexts, the work can be accomplished through means such as sweeping, ringing a bell, or clapping.

Spirits can also be displaced through the use of invocatory banishing. This practice relies on the understanding that some spirits or divinities are more powerful than or can exert control over others. If we are in relationship with divinities that are stronger than the spirits we want to send away, we can call upon them with a request to come in, displace and send away the spirits that are unwanted. In essence, this is a way of ‘calling in the cavalry’ and is most often used in situations where we may be encountering a spirit that is more than we can deal with on our own.

Warding & protection

We consider warding and protection practices crucial to safe and effective magical and religious work. Of course, the breadth of warding and protection practices that are available to practitioners could fill volumes and is outside the scope of this little handbook. Here, we will focus on just a few core warding practices we use regularly in our tradition which form the foundation we build on. Practitioners can add and expand as appropriate for their own contexts and practices.

Spirit guardians

Our practice relies on collaboration with spirit allies to act as guardians, protecting and watching over our spaces, similar to the ancient practice of installing apotropaic guardians at the gates and boundaries of important places. Your guardian spirits may be animal spirits, familiar spirits, fairy beings, ancestral spirits, heroic spirits, divinities, or any of many other kinds of spirits. Each practitioner or group will have their own relationships with spirit allies who may be of help. What works best is to consult your own spiritual allies and ask for those who wish to work with you in this regard to enter into an agreement of guardianship 24 with you. Be sure to always feed and give back to spirits who are providing service in this way.

Rath technique

The rath is our system for preparing, defining, consecrating, and protecting the ritual and worship spaces we work within. The rath method is designed to align more closely with Celtic traditions than the Wiccan and ceremonialist modes of “circle casting”, variants of which are commonly seen in many Pagan ritual contexts. With the rath system, we seek to draw on the physical and spiritual structures of ancient Celtic shrines and sacred enclosures for our model, and to situate our ritual space fully within the local spiritual landscape in collaboration with local spirits. It also integrates many of the other practices described here, such as saining and working with spirit guardians, into a cohesive warding system. Details about how to construct the rath are given below in the section on Ritual practices.

Spirit traps

A common technique found in many folk traditions of the Celtic cultures is the construction of spirit traps and other apotropaic talismans. These tools build on the folk belief that objects that are woven, knotted, or braided can entangle and entrap harmful spirits and spiritual forces, to prevent them entering spaces or interfering with us. Corn dollies, Brigid’s crosses, thread‐and‐rowan crosses, and many other traditional protection charms of Ireland, Scotland, and Britain operate on this principle. It’s thought that the complex interlacing patterns found in much Celtic artwork may have had a similar protective function as well. Folk charms of this kind often make use of materials that have their own protective or magical qualities as well: such as rowan, mugwort, yew, and other protective plants; red thread or yarn; or materials sacred to a specific divinity or collected on a holy day.

Iron and silver

Objects made of iron or silver are commonly held in folk traditions of the Celtic source cultures to have protective qualities. Iron has a long association with protection in particular against fairy beings or other 25 malevolent Otherworld spirits who might cause harm. Forged iron objects are especially protective for such purposes and we often use them for personal protection. In our tradition focused on devotion for the Morrígan, iron is especially valued for protection as the Goddess said to be Her mother, Ernmas, is associated with iron ‐ the name Ernmas means “iron‐death”. Silver has a more broadly protective quality in folk tradition and can also be worn, carried, or used in talismans to protect spaces.

Meditative & psychic practice

Soul alignment

Our spiritual system recognizes that we have spiritual anatomy composed of multiple souls or soul‐parts. We need periodically to align and integrate these centers of our spiritual being, to remain attuned to practice, strong within ourselves, and operating with all our inner resources. This is, again, a substantial topic unto itself. Here we will outline some of the basic practices used in the Coru Priesthood, drawn both from Celtic tradition and in combination with elements of other traditions in modern practice. It should be noted that we do not prescribe uniformity of personal practice, but do endeavor to be working with the same material in ways suitable to each individual.

We employ a tripartite soul alignment practice. Early Irish poetic texts speak of human beings containing three cauldrons or soul centers. This tripartite soul work system has been articulated for modern practitioners by poet and scholar Erynn Rowan Laurie in her “Cauldron of Poesy” essay, which you can find linked in the Readings and Resources. Similar tripartite soul alignment teachings can be found in other modern spiritual traditions and these practices can be useful as well. In essence, as we work with them, the three soul centers are recognized in the belly, as the home of primal life force that feeds the body; the chest, as the home of the heart, emotions, and social connection; and the head, as the home of wisdom, inspiration, and the divine part of our nature. These three centers, cauldrons, or souls need to be kept in alignment with one another so that they support each

26 other’s functioning and unify us into a being of integrity. This serves as a beginning point for all meditative and ritual work we do. In its simplest form, our practice is to feed three breaths into each cauldron in turn, directing life force and vitality into each. This can be further expanded to include focused meditation into each cauldron, guiding flows of life force between them for balancing purposes, visualizations to build up the strength and functioning of each one, and more.

Meditation

In many traditions, the breath is the vehicle for both magic and meditative focus, and this finds a home in the Celtic traditions as well. The essentials of meditation are sustained control of attention, breath, and position or motion of the body. A diversity of meditation schools teach practices where the attention is focused on an image or thought, a repeated element such as a chant, or centering on having no object of attention, but on emptiness instead. The core of the practice is simply to sustain attention ‐ when the mind wanders from this, we bring it back.

Chanting for meditative focus is a practice found in many traditions and one we employ in our own. One meditation chant we often use consists of the first lines from the Morrígan’s peace prophecy from the Second Battle of Mag Tuired in Old Irish: sid co nem, nem co doman (“peace to the sky, sky to the earth.”) As a meditation chant, the rosc pattern provides a naturally trance‐inducing rhythm. The prayer can be chanted internally with the breath: inhaling sid co nem, exhaling nem co doman. Visualization is also helpful with this meditation: on the inhalation, focus on the expansion of the breath into your spirit, rising up to the heavens as the breath lifts your body: “peace to the sky”. With the exhalation, focus on blessings descending back down from heavens to earth, as the breath cascades out and your ribcage descends: “sky to the earth”.

Prayer beads can be a helpful tool for meditation, providing several benefits: one, the prayer beads become a talisman, sanctified and attuned to the practice, so that just holding them can help us shift into a meditative state. Two, they give the hand something to do, and this small, gentle activity provides an outlet for any physical restlessness in the body. And three, the prayer beads can be used to set the rhythm and 27 duration of meditation practice, which frees us from the distraction of wondering how long we’ve been at it. Any set of beads can be prayer beads, even a necklace or rosary. For meditations in our tradition, bead sets in multiples of 3 and 9 are ideal since these numbers are held to be the most potent and complete in Celtic cosmologies. One useful arrangement is a set of 27 beads (3 sets of 9) with a small pendant at the endpoint. Every 9th bead is selected with a different shape, so you can feel when you’ve completed each count of 9, and likewise a full count of 27. A full daily meditation is to complete the bead set three times, which then comprises 9 times 9 repetitions of the meditation prayer. If the appropriate set of beads is not available, counting of breaths can also be done by connecting the thumb to each finger, counting in sets of 4 or 8.

Use of divination

Practitioners will find many uses for divination to verify insights in almost all aspects of spiritual practice. It is often easy for even the most experienced practitioner to apply confirmation bias to our spiritual lives, and this can lead to reading our experiences in a way that allows us to hear what we want to hear in messages from the Gods. Divination can help clarify, confirm, or adjust our understanding of our experiences. It is especially important to verify any instructions or guidance we receive from the Gods, particularly if the information would lead to consequential decisions. Also, since all divination methods still rely on interpretation, we also strongly recommend that practitioners seek outside confirmation from peers whenever major issues or decisions are in question.

While some divination methods have a stronger ancient pedigree than others, the truth is that almost anything can be made effective in divination. Many of the ancients readily adopted tools and methods from different cultures they contacted, and we need not be more rigid than they. In our practice and in collaboration with other practitioners, we have seen effective use of scrying, dreaming, Norse/Germanic runes, Irish ogham, bone casting, card reading, pendulum work, bibliomancy ‐ and likely a hundred more could be added to this list. The Gods and

28 spirits can speak through most anything we give them, if we develop the skill of reading it.

We will not attempt, in the space we have here, to teach the use of various divination tools. Each merits its own focus and resources can be found elsewhere. Instead we will just share some comments about types of divination and their uses. Each of these types of divination can be effective, and each type tends to convey different kinds of messages. Practitioners may find it helpful to have practice with at least one method from each type, providing a complementarity and a broader scope for accessing divinatory knowledge.

Visionary

Open‐ended, visionary modes rely on entering a meditative or altered state and seeing or receiving visions ‐ such as in scrying, trancework, and dreamwork. This type of divination is strongly represented in Celtic source cultures: traditions describe druidic rituals of trance incubation in darkness to receive visionary knowledge, as well as various forms of divination by poetic inspiration and dreaming at sacred places. We employ all these methods and encourage practitioners to seek skilled guidance in learning to work with them.

Symbolic and text‐based

Symbolic divination systems are based on a predetermined symbol set, from which messages are drawn ‐ such as runic or ogham alphabets, and the image sets in card reading decks. Similarly, text‐based divination such as bibliomancy makes use of a lexicon of text material which can be consulted for divination. These divination tools provide for a shared language within which the spirits can communicate with us. For our tradition, we find that divination methods aligned to Celtic cultural roots are preferable as they provide more direct language for the Gods of our traditions. In our practices, we make most use of Ogham divination, Celtic/Gaulish letter divination, and bibliomantic divination using the poems and words of the Morrígan.

Binary

29 Binary divination is the use of a system which can produce a direct yes‐ no answer. These too can be very useful for clarity in answering direct questions. We find them especially useful for confirming knowledge from other sources. Most symbol‐based divination systems can be adapted to also function in a binary capacity. The symbols of the set ‐ the runes, ogam ciphers, or whatever ‐ can be assigned positive/negative semantic values so as to yield binary answers. Simple objects such as coins, shells, or stones can also be employed for binary divination.

30 Elements of devotion

Devotional practices fulfill several distinct and related functions. Each of these functions integrates and overlaps with the others, so in some respects their order here is arbitrary.

The first function is honorary: the giving of worship, in the form of focused honorary attention to the Gods because we hold them worthy of it. Devotion here is an act of love. In a sense, devotion springs from the same place that moves us to adoration and praise of a loved one, or to show respect for an honored elder. Devotion is first an expression of the worth and importance of the one we are venerating. Service as devotion falls into this realm; doing work on behalf of our Gods in order to do them honor.

Another function of devotion is reciprocity. Reciprocity sees our relationships with the Gods as characterized by flow, and engages us as active participants within that cycle. From the Gods, we recognize a flow of blessings, protection, power, inspiration ‐ whatever the specific gifts of a given deity may be. In gratitude for those gifts, reciprocity demands that gifts and thanks be offered in return, to ensure that the flow of blessings can be continuous. Devotion of this kind can become transactional, and we see this as a strong theme in historical religious practice. The vast number of votive offerings and sacrifices attest to the practice of transactional devotion.

A third function of devotion is intimacy. We value a deity’s presence and influence in our lives, so we seek to strengthen that presence. Devotional practices here recognize that although the Gods can be anywhere, their presence and attention is not constant everywhere, and we seek to draw them to us, or bring ourselves closer to them. Experientially, the giving of devotion opens a bond between the devotee and the deity, and this devotional bond functions as a channel for communication; through it our Gods begin to take up residence within us.

In all forms of devotion, a crucial feature is consistency and continuity. Devotional practice is about establishing a relationship; relationships grow and strengthen from continued and consistent connection. 31 Depending on the nature of a relationship, this may or may not mean daily ‐ we can have devotional relationships that are less intimate and still valuable, just as we can have friends we talk with only now and again. To the extent that we wish for a deep, intimate, or personally transformative relationship, we need to cultivate devotional practice of that depth. This is particularly important when it comes to transactional devotion; if we are only bringing devotion at times when we have a request to ask for, then we are not contributing much to the deepening of the devotional relationship.

For many practitioners, devotions are a daily element of practice. The frequency and intensity of devotions we need will be relative to the demands of the individual devotional relationship we have with a deity. Dedicants of the Morrígan and those who serve as priests will likely find daily devotions to be a necessity. For those just beginning a devotional relationship, daily devotions may help to fully establish the devotional bond more effectively than a casual practice will allow.

The core elements of devotional practice as we see them are simple. A basic devotion consists of a prayer or liturgy to address the deity and establish the devotional communion, and an offering. If there are requests or petitions to be made, or questions to be asked, these can be added. A period of listening for communications from the deity is a good practice to add on a regular basis as well, along with divination practices to verify that messages are being received and understood correctly. Following this basic pattern, core devotions in a daily practice might consist of lighting the candles, speaking a devotional prayer to the Morrígan, and pouring out a liquid offering for her. This can then be followed with daily spiritual practice and meditation, including listening for insights and guidance.

Prayer

The simplest form of prayer is to speak her name. Speaking it aloud adds more power and life force to it than saying it silently, because speaking engages the breath and the muscles of the body. Names can be intoned as a chant, which becomes a vehicle for the heartfelt outpouring of

32 devotion. That outpouring is the heart of devotion and brings as much power as the form of the liturgy that we use.

Invocatory chants have great power both for drawing the presence of the Gods, as well as strengthening the devotional bond. For group devotions, they provide a means for all present to participate in devotion together. We offer some chants and prayers which can be of use in the Ritual practices section below; and of course practitioners can create their own.

Offerings

Offerings are among the most ancient and pervasive of human religious acts. The most important aspect of an offering is the life force contained within it. This may be why blood sacrifice was so popular and so pervasive in the ancient world as a form of devotional offering. This is also why, then and now, spirits and food are among the most highly regarded and common of offerings. Both contain potent and valuable life force which is readily received by the Gods. Life force is also directed into effort; so undertakings of dedicated work, and things we make by our own effort, also represent a dedication of life force in a more indirect way.

The life force contained in our offerings feeds the Gods. That is to say, the Gods are not dependent on offerings from us to exist; they are beings that live and have agency independent of ourselves. But the manifestation of Gods into the physical realm we inhabit, where they can become perceptible to our senses, requires power. This power is what we provide when we feed the Gods. Thus, we are not so much feeding them, as we are feeding their presences and giving life to the devotional bond by which we commune with them.

The offerings we give can be quite personal to the specific nature of our relationships with the Gods, so here we do not give prescriptions so much as suggestions. Here are some examples of offerings we have given in our devotions to the Morrígan:

33 Liquid offerings:

 Whiskey  Milk, cream, or butter  Irish Cream  Beer (dark, Irish‐style seems to be preferred)  Mead or wine  Athelbrose (a traditional Scottish oat & milk drink)  Apple cider  Blessed water  Blood

Incenses: People often ask about recipes for devotional incenses. We do use incense as an offering, but have no specific recipe to share. The tendency of modern Pagan spellbooks to create lists of herbs and ingredients that “correspond” to the Morrígan does not fit our theology. Instead, we gather ingredients for incenses on an ad‐hoc basis as materials present themselves in a devotional context. For example, some of our incenses have included: rose petals, mugwort, cedar, elder flowers, oak leaves, consecrated earth, dragons’ blood resin. However, we have used these not based on a belief that they “correspond” or are especially sacred to the Morrígan, but based on their situational meaning in our own devotional practices, such as being gathered from places and rituals where we had honored Her.

Solid offerings: These can take the shape of many things. Traditionally, food offerings such as a portion of one’s meal, especially at feasts, are a common offering. Raw or prepared meat, bread or cakes, fruits, flowers, anything that contains life force, especially if it is fresh or made with care is a suitable offering. Any object of value may become an offering, as in the ancient practice of depositing weapons, jewelry, tools, and other valuables as votive gifts. Traditionally, offerings to the Gods in all sorts of ancient polytheisms would include the best of whatever people had to give ‐ from harvest, from resources, from craft. The first fruits of harvest have often been a traditional offering. In Ireland, cattle would likely have been a primary offering to the Morrígan.

34 Dedicated objects: Situationally, objects that might otherwise not be considered valuable may become personally meaningful as offerings to the Morrígna. For example, a buckle from a shield or armor, broken during an armored fight; the fletching from an arrow that was struck as a perfect bullseye, a stone from a site where oaths were taken to Her, etc.

We should note to exercise intelligence about offerings being deposited in natural places. Food offerings left out will often be consumed by animals; this may be seen as the Gods’ way of taking them in, but we need to consider the health of those creatures. When possible, it may be better to bury food offerings if they would present a health impact to animals who will find and eat them. Similarly, anything non‐ biodegradable given outdoors as an offering should be thought through carefully; in terms of the impact to an environment, if we are not thoughtful we may essentially be littering. Consider what the fate of that object will be when left.

Devotional Service

When we dedicate an act as an offering to the Gods, we are offering our life force, attention, effort, and time. In a sense, this can be the most intimate of offerings ‐ it is an offering of self. We make this kind of offering by choosing a devotional act, giving a prayer of offering before undertaking the act, and keeping focused attention flowing toward the deity during the entirety of the act. This is a highly personal kind of offering and may be distinct for everyone. Here are some examples of devotional acts we have seen or participated in as offerings for the Morrígan:

 Martial practice and acts of warriorship  Acts of service to warriors and veterans  Land cleanup at military sites or areas impacted by war  Acts of service for the welfare of animals sacred to the Morrígan  Wildlife rehabilitation for corvids or wolves  Horse rescue or veterinary service for horses and cattle  Habitat protection and care for wolves, corvids, or eels.  Death and hospice service 35  Gravesite and cemetery care

Here, the possibilities for meaningful acts of service as devotion are likely endless and our imagination and passion can be our guides.

Sacrifice

Religious sacrifice holds an ancient and well‐attested place in Celtic polytheistic practice, which the Coru Priesthood supports as a living contemporary practice, when it is performed by appropriately skilled and trained priests operating within a tradition of humane approaches to ethical slaughter.

It is well established that religious animal sacrifice was historically practiced by most, if not all, ancient Celtic peoples. What is more, in pre‐ Christian times, sacrifice was in fact central to the cosmology and ritual life of Celtic religions. At the root of the practice of sacrifice is the cosmological principle of the identity between the body and the world. As sacrifice on a cosmological scale was responsible for the creation of the world, so each act of sacrifice re‐enacted that creation, and served to feed, revivify and renew the world so created. In short, for the ancient Celts, sacrifice was understood as a fundamentally creative, rather than destructive, act. Most animal sacrifices in Celtic societies would have taken place in the context of collective gatherings involving communal acts of feasting as part of the sacral rites, and most sacrificed animals would have become food for the community.

The cosmological fundamentals which made sacrifice relevant in ancient Celtic traditions remain true today. Devotional principles of gifting, reciprocity, and feeding our connections with divinities are fulfilled by the act of ethically and properly performed sacrifice. In the ancient traditions of hospitality, the preparation and exchange or sharing of meals with honored others is amongst the most important and sacred of offerings. There is no more potent form of offering that we can make than that of a prayerfully and intentionally given life, which in this manner both feeds and nourishes, while connecting us to the act of creation. It is biological fact that we are animals who live by consuming other living things, and to endeavor meaningfully toward ensuring that 36 the killing and consumption of that which sustains us remains a sacred act is essential to the honor and respect shown for that which has given its life to feed us, and the powers that continue to make all life possible.

Sacrifice has disappeared from the practices of a great many Pagan traditions and communities, though not all. We support the ethical and properly, skillfully implemented restoration of religious sacrifice of food animals into modern Pagan and polytheistic traditions, recognizing that participation in life is participation in death, and that we are part of a deeply interwoven web of beings who live through consumption of other life. We believe the best ethical position available to us is to participate in this ecology of life and death compassionately, intelligently, and unapologetically, in an active commitment to respecting other beings.

For the Coru Priesthood, this makes animal sacrifice a valid and ethically sound religious practice, when performed according to high standards of dignity, compassion, and respect for the animal. To be ethically and religiously sound, the sacrifice of living animals requires specialists. Ritual sacrifice has never been, and never should be, a congregational skill that any and all pagans should expect to perform. It employs a variety of crucial skills that require expert training, and periods of probational supervision to ensure observance of standards and welfare. Ritually and in religious terms, every element of the process requires a high standard ‐ failures of skill which cause animals to suffer stress, panic, and pain introduce spiritual harm that can render the sacrifice an insult to the Gods, as well as to the animal. Since these skills depend upon access to experienced, expert individuals to provide training and oversight, the practice also necessitates a system of accountability within the tradition, to exercise control over who is authorized to perform sacrifices, how training and skill are measured, and in which circumstances sacrifice is to be considered appropriate.

For these reasons, the Coru Priesthood supports religious sacrifice of animals only within a strictly controlled context under oversight and training by professional priests authorized within a lineage. For practitioners without a training lineage, it is better to forgo sacrifice than to perform it wrongly, or else to seek referral for professional contract relationships with outside specialists possessing the appropriate skills 37 and sanctions to perform this work on behalf of the people, animals, and divinities in question. In the absence of the right specialists, it is better to simply make other substitute offerings.

Altars & Shrines

A few words are needed here about worship spaces. The terminologies in use by many people in current Pagan practice are muddied. When we come to creating worship spaces in our homes or other places, it will help to clarify meanings and approaches to this work.

Altars and Shrines: An altar is a place for operative spiritual workings. Traditionally, in ancient times, the primary use of an altar was for the preparing of offerings, typically sacrifices. A shrine is something different: a home for a spiritual being, such as a God. We say that our Gods are “housed” in shrines. Shrine space is dedicated to the divinity who lives there. Their presence is ritually invoked and seated in the shrine, usually in an image such as a statue. Offerings may be placed in or before the shrine when they are offered to the divinity within it. A great many modern practitioners, following a Wiccan model, simply have one hybrid space ‐ an altar, which may have devotional images on it, but is also used for ritual workings, to house one’s magical tools, etc. We may find it helpful to develop greater discernment about how we dedicate and use these spaces. It is respectful, and greatly more effective in a devotional relationship, to give the Gods dedicated shrine spaces. This is not only a beautiful devotional gift, it also helps to more effectively seat their presences, by creating a well‐defined “container” which can be filled by their presence.

Temples: As the cults of the old Gods are still gradually recovering from long centuries of loss and erasure under Christianity and modernism, few practitioners now have or have access to temples. To create and maintain a temple demands a very great deal of religious dedication and skill, as well as enormous labor commitment. It is not simply a matter of having a shrine in our bedroom and calling it a temple. Temples are intentionally established and dedicated as devotional spaces and are, generally speaking, not hybridized with other uses. In the Celtic

38 traditions, their physical structure was established in distinct ways (e.g. through reversal of the ordinary protective structures) in order to create a space that is not only sanctified, but itself stands in the Otherworld and can contain numinous forces and presences.

Care and Protection: All devotional and spiritual working spaces need a commitment to care and protection. This is especially true of shrines and temples. The houses of the Gods need to be maintained in good spiritual condition if we hope for the Gods to remain in them and be present with us. Purifications, cleansings, and banishings are needed before establishing a shrine to ensure it is spiritually clear and free of other presences. Cleansings should be renewed often ‐ at least once per lunar cycle is often a good rhythm, unless we have been given other specifics by the individual deity. Protective spiritual wards to maintain the sanctity of the space and control what kinds of presences can enter are especially important in temple spaces; shrines may need them too, depending on the nature of the room or space the shrine is within and whether it has its own protections.

39 Ritual practices

The Rath

The rath is our system for preparing, defining, consecrating, and protecting the ritual and worship spaces we work within. This rath methodology was developed in part based on a study of the way sacred space was used and maintained at ancient sites and temples, adapted for present spiritual practice with experimentation and testing. We freely adapt and change this method for different ritual contexts and encourage practitioners to approach it as a living practice.

Initial Offerings & Saining

Offerings to the land spirits. We always begin with honoring and offering to local land spirits, and with an acknowledgement of the sovereignty of the Indigenous peoples whose land we are working on. Other local spirits in addition to land spirits can be included as appropriate (e.g. house spirits if indoors, spirits of cities and places, etc.) Since the rath will be raised by cutting into the spiritual body of the land, we include a request for the land spirits to guide our hands ‐ to ensure we delve deep enough but not too deep. The person who makes these offerings is usually the same person who cuts the ditch for the rath.

Sample words: Spirits of this land, spirits of this place, we honor you now. Please accept this offering as a token of our good faith. We ask you to grant us your blessing for our rites here today, and to guide our hands as we build our rath.

Saining (cleansing of the space). Blessed water is our preferred method. Water can be blessed with prayer and the addition of salt, alcoholic spirits such as whiskey, a blessed oil, purifying herbs, or a piece of silver in the water. The person who performs the saining is usually the same person who raises the palisade for the rath.

40 Rath Construction

Raise the rath. Structure follows the Celtic sacred enclosure system: a ditch cut into the land with a raised bank or palisade on the outside of the ditch. The rath is a spiritual structure created by cutting into the spiritual body of the land, delving into the subterranean Otherworld to form an enclosing ditch. The land‐forces released by this cutting are shaped outward and upward to raise the palisade surrounding the ditch. The ditch places the ritual space in contact with the Otherworld; the palisade draws upon those powers to create a protective barrier. Together, the ditch and barrier work to contain spiritual forces within, while shielding and separating the space from the outside world. A gate is usually created so that the ritual space has an entry and exit point. This gate is shaped from the same land‐forces raised to build the bank and palisade. Two people usually build the rath: the first to cut the ditch, and the second to raise the palisade; they will usually maintain hand‐to‐ hand contact with one another as they work their way around the space.

Apotropaic Guardian Spirits. After building the rath, we call our spirit kindreds to act as guardians warding the sacred enclosure. We invite them in, calling upon our existing agreements with them, and ask them to take up their positions in each dimension: in the ditch to protect from below, on the palisade to protect from above and outside, and on the gateway to guard the entry.

Sample words: We call to you, spirit kindreds of the Coru. We ask you to join us here; guard this rath and protect these rites and these people, as we have agreed with you. Hail to you, Guardian spirits. Accept this offering in thanks for your work.

Activation. The rath is activated by pouring an offering into the ditch at the gateway. This offering is to feed the guardian spirits in their work, and at the same time, its release into the ditch at the key access point serves to charge up and activate the entire system with spiritual power. When this practice is undertaken indoors, a bowl can be placed on the floor to receive poured offerings.

41 Invocations

Four Treasures. The Four Treasures of the Túatha Dé Danann are called and honored. Words from the Irish source literature can be used, or other invocations as inspired. If physical representations of the Treasures are present, each one can be lifted as the invocation is made.

From Falias was brought the Stone of Fál which was located in Tara. It used to cry out beneath every true sovereign that would take Ireland.

From Gorias was brought the spear which Lug had. No battle was ever sustained against it, or against they who held it in their hand.

From Findias was brought the sword of Núadu. No one ever escaped from it once it was drawn from its deadly sheath, and no one could resist it.

From Murias was brought the Dagda's cauldron. No company ever went away from it unsatisfied.

From this point, invocations and offerings to the Ancestors and Descendants usually follow, then to the Morrígan, and any other deities or spirits who will be called.

Deconstructing

When it is time to close a ritual space, the process moves in reverse.

Deities, Ancestors, Descendants and any other invoked spirits from the main working are thanked.

The Four Treasures are honored and thanked.

Guardian spirits are thanked, with another offering to thank them for their work and support.

The rath is brought down, beginning at its gate; the spiritual forces raised to shape gate, palisade and bank are released and redirected back down into the subterranean space opened by the ditch.

42 A final saining is done to cleanse the space of any spiritual residues from our work. The effort here is to restore the space and land‐forces toward their undisturbed condition.

A final offering is made to thank the spirits of land and place, and to make amends for the disturbance created by the construction. This final offering is always of milk, cream, or butter, since these hold healing and restorative qualities in Irish tradition.

Prayers & Invocations

INVOCATION OF THE FOUR TREASURES (TEXT FROM THE SECOND BATTLE OF MAG TUIRED)

From Falias was brought the Stone of Fál which was located in Tara. It used to cry out beneath every king that would take Ireland. From Gorias was brought the spear which Lug had. No battle was ever sustained against it, or against the man who held it in his hand. From Findias was brought the sword of Núadu. No one ever escaped from it once it was drawn from its deadly sheath, and no one could resist it. From Murias was brought the Dagda’s cauldron. No company ever went away from it unsatisfied.

PEACE PROPHECY BENEDICTION

Based on the Morrígan’s poem from the Second Battle of Mag Tuired, adapted for use as a ritual blessing.

Note: This is a compilation of multiple different translations of the original poem, combined for ritual use. Original translations used are Isolde Carmody, 2014, and Bernard Mees, 2009.

44 MORRÍGNA PRAYER OF LONG LIFE

Adapted by Morpheus Ravenna from the medieval Irish prayer Cétnad nAíse, “Prayer for Long Life”. It has been altered into a devotional prayer to the Morrígna for protection and strength. There are two versions of this prayer – a long form version and a short form version for easier use.

PRAYER OF LONG LIFE (LONG FORM)

I call on the seven daughters of Ernmas, who shape the fates of long life. Three deaths be taken from me, three lives given to me, seven waves of plenty poured for me. May phantoms not injure me on my journey in my radiant armor of the spirit. May my name not be pledged without truth; may death not come to me before my time. I call on the radiant warrior, to whom death is no terror; may courage be granted to me as bright as bronze. May my form be exalted, may my will be ennobled, may my strength be increased, may my grave not be opened, may I complete my journey, may my destiny be ensured to me. May the serpent in the heart not attack me, nor the grey worming doubt, nor the senseless fear. May no thief attack me, nor a hostile company, without my company of warriors. May I have richness of time from the Mighty Ones. I call on Scáthach of the seven teachings, who suckled heroes at sword point. May my seven lights burn brightly. I am an invincible fortress, 45 I am an unshakable cliff, I am a mighty stone, I am the bull of seven battles May I know hundreds of truths, hundreds of joys, each hundred after another. I summon my good fortune to me; may the fire of the Hero’s Light be on me. Your blessings, Queen, upon your people.

PRAYER OF LONG LIFE (SHORT FORM)

I call on the Mighty Great Queen, who shapes the fates of her people. May courage be granted to us as bright as bronze. May our forms be exalted, may our wills be ennobled, may our strength be increased, may our graves not be opened, may we complete our journeys, may our destinies be ensured to us. May the serpent in the heart not attack, nor the grey worming doubt, nor the senseless fear. May no hostile company attack us, without our company of warriors. May we have richness of time from the Mighty Ones. May we know hundreds of truths, hundreds of joys, each hundred after another. I pray your great blessings; may the fire of the Hero’s Light strengthen us. Your blessings, Queen, upon your people.

46 A WARRIOR’S PRAYER by Brennos Agrocunos Gunn

Great Queen, I stand before this gathering storm, My heart a bright flame. Weary, but fiercely determined Saddened and grieving, Angered and outraged in this place I stand fast. My heels dug into this holy soil, not to be moved. The strength of my arms to fortify our battered people. The love in my heart to give comfort to the weeping. The truth of my tongue to bring the fulfillment of justice and sovereignty to our land. This I swear by land, sea, and sky.

LITANY OF THE HUNDRED NAMES OF THE MORRÍGNA

Arranged by Morpheus Ravenna, Coru Cathubodua Priesthood

Morrigan of the fairy‐mound of Cruachan The shape‐shifting goddess Terror of night Great queen Mighty Morrigan Able to destroy Woman poet Red woman with a red mantle Owner of kine Surpassing beauty White, red‐eared heifer She who stands fast Who comes to us from the edge of a pillar Nine loosened tresses on her head Dangerous woman Her pleasure is in mustered hosts Crone, one‐eyed and half‐blind 47 Cunning raven‐caller Daughter of Delbaeth Black bird upon a branch Lean, nimble grey‐haired hag Morrigan who dispenses confusion Horror of the cave of Cruachu Furious the sarcastic laugh she laughs Uncouth shape The Dagda's wife Slippery, black eel She who is at the guarding of death Shaggy, russet she‐wolf Sower of strife and dissension She hovers over the points of weapons Many are the spoils she washes Envious queen fierce of mood Morrigu who brings victory

Macha Red‐haired The nimble bright lady Queen by virtue of her strength Macha, the very shrewd By whose command was the fort of Emain raised Fierce for glory Greatness of pride Bright Grian, the sun of womankind Swifter than the king's horses First death of the people of Nemed Greatness of wealth The warrior's fair wife Noble daughter of redweaponed Aed Great with child The raven of the raids Whose crop is the heads of men that are slaughtered Gentle Macha She who radiates excellence

48 Red Badb Terrible fury Warlike disturbing wife of Néit Blue‐mouthed, loud‐croaking crow Slaughter upon the host She who darkens the sky with phantoms The pale one Savage of reply Hag of sorcery, blind in the left eye Fiery red‐lipped scald of war Blazing torch Demon of the air screaming from the rims of shields Incitement to combat She whose longing is her fire Red‐mouthed sharp‐beaked scaldcrow Headless One War‐goddess crying among the corpses Lone woman casting evil eye Bitch Fire of judgment Red woman on the edge of the ford Chosen for iron‐death Brooding scald crow Ravenous, red‐clawed carrion She who relates great deeds War‐goddess shrieking above the ford Cry that foretells blood Red‐mouthed, javelin‐armed White lady Badb who shall destroy

Nemain the war‐goddess Venomous Wife of war Who brings confusion on the host She of the wounds of war The winsome woman 49 Wild and grim Nemain of ingenious verses Law‐giver Nemain of the anguish‐cry

Noble daughters of Ernmas Springs of craftiness Spectres and fairy queens Compassers of death by the sword Battle‐Crows By whose shrieks a hundred warriors die of terror Sources of bitter fighting Sorceresses of the Tuatha Dé

Chants

CATHUBODUA GAULISH INVOCATION CHANT

Cathubodua, canu ni risu Cathurigan, cingethrigan, marethrigan, taran cruach Battle raven, we sing to you Queen of battle, Queen of warriors, Queen of the slain, bloody storm

Words by Morpheus Ravenna. Music by Morpheus Ravenna, Rynn Fox and Amelia Hogan. It should be noted that the words of this chant were received and arranged based on oracular inspiration and using a modern reconstructed version of Gaulish; it is understood that the language of this chant is liturgical, and not historically accurate Gaulish. This chant is sung in multiple harmonic parts, with the first and second lines interwoven. A recording demonstrating the music of the chant is available for download here: http://bansheearts.com/treasury/books/poems‐of‐the‐morrigan/

50 MORRÍGAN INVOCATION CHANT

Mórrígan mórda, nobered búaid Ban a sídib, ban‐cháinti, ban‐túaithech, día sóach Mighty Great Queen, bringer of victory Woman of the fairy mound, poetess, sorceress, shapeshifting Goddess

Words by Morpheus Ravenna. Music by Morpheus Ravenna, Rynn Fox and Amelia Hogan. This chant is sung in multiple parts, using the same melodic and harmonic structure written for the Gaulish invocation chant above.

BADB CATHA INVOCATION CHANT

Badb catha, bean sidhe, lamia, bean nighe Battle crow, fairy woman, fury, washer at the ford

Words by Morpheus Ravenna. This chant is intoned rhythmically, or with spontaneous melody as inspired. Strictly speaking, the Furies are distinct from the lamiae in Classical mythology; we use the term “fury” here in a more general sense of a war‐fury, as seen in some of the early Irish texts.

MORRIGAN CHANT (SHARON KNIGHT)

Morrigan of the raven wing, yours the song the slain do sing Mighty queen of forgotten things, open up the gate

Words and music by Sharon Knight (Used with permission for Coru Priesthood. For music, visit Sharon Knight’s page at https://sharonknight.bandcamp.com)

BATTLE CHANT (T. THORN COYLE)

Kings arise to the battle! Queens arise to the battle! We rise up! With the power of the spear. Rise up! With the strength of the sword.

51 Rise up! With the courage in our hearts. Rise Up! Rise!!!

Words and music by T. Thorn Coyle. Written for Morrígan Devotional, PantheaCon 2011. Used with permission.

MACHA INVOCATION CHANT

Macha, great Sun of womanhood Macha, mighty Queen, Macha, mighty Queen Macha, greatness of wealth Macha, mighty Queen, Macha, mighty Queen Macha greatness of pride Macha, mighty Queen, Macha, mighty Queen Macha, white shining royal mare Macha, mighty Queen, Macha, mighty Queen Macha who calls forth horses to the race Macha, mighty Queen, Macha, mighty Queen Macha, warhorse of the hero’s chariot Macha, mighty Queen, Macha, mighty Queen Macha, swelling breasts of the rich land Macha, mighty Queen, Macha, mighty Queen Macha, shaper of fortress heights Macha, mighty Queen, Macha, mighty Queen Macha, bright plain defended by warriors Macha, mighty Queen, Macha, mighty Queen Macha first ancestor’s daughter Macha, mighty Queen, Macha, mighty Queen Macha of the birthing pangs Macha, mighty Queen, Macha, mighty Queen Macha mother of heralded twins Macha, mighty Queen, Macha, mighty Queen Macha, red‐maned warrior Macha, mighty Queen, Macha, mighty Queen Macha who revels in red slaughter Macha, mighty Queen, Macha, mighty Queen Macha, your harvest the heads of the slain Macha, mighty Queen, Macha, mighty Queen 52 Macha sister of the dreaded three Macha, mighty Queen, Macha, mighty Queen Macha red‐painted sorceress Macha, mighty Queen, Macha, mighty Queen Macha whose rage is the curse of tribes Macha, mighty Queen, Macha, mighty Queen Macha who gives battle for sovereignty Macha, mighty Queen, Macha, mighty Queen Macha seven years reigning Macha, mighty Queen, Macha, mighty Queen Macha, bride of Sovereignty Macha, mighty Queen, Macha, mighty Queen Macha whose memory stands among Kings Macha, mighty Queen, Macha, mighty Queen Macha whose name is the battlefield Macha, mighty Queen, Macha, mighty Queen Macha the name of the place of assembly Macha, mighty Queen, Macha, mighty Queen Macha, greatness of wealth Macha, mighty Queen, Macha, mighty Queen Macha greatness of pride Macha, mighty Queen, Macha, mighty Queen Macha, great Sun of womanhood Macha, mighty Queen, Macha, mighty Queen

Words by Morpheus Ravenna. This chant is designed as a call and response; each line given as a call, with a repeating response line. It is intoned rhythmically or with spontaneous melody.

MEDB INVOCATION CHANT (ADDY STREET)

Medb, Warrior Queen Fierce ruler of Connacht Stands in Sovereignty Brave leader of Warbands

53 BRIGID INVOCATION CHANT (ADDY STREET)

On this day Bríd of the white hills Bríd, Bríd, come in your welcome is truly made Bríd, Bríd come in on this day Bríd of the white hills Bríd, Bríd come in your welcome is truly made Bríd, Bríd come in

BEALTAINE CHANT (ADDY STREET)

Bealtaine fire, rising higher Sacred flame, light up the night May day blessings, fire cleansing Sacred fire, glowing bright

Rituals

BASIC DEVOTIONAL RITE FOR GROUPS

This ritual format is designed for groups, to open a devotional space within which participants can make offerings to the Morrígan and spend time in communion with Her presence. It can be adapted to suit the practice and traditions of your own groups, or to suit a solitary devotional practice.

Opening

Space is consecrated and prepared in the usual manner:

Saining (spiritual cleansing of the space) and offerings to Land Spirits

Construction of the protective Rath (or your usual method of establishing sacred enclosure)

54 Call and offerings to protective Guardian Spirits

Honoring the Four Treasures of the Tuatha Dé Danann

Invocations

Invocations and offerings are made to the Ancestors and the Descendants

The Morrígan is invoked into the space and enshrined using an invocation chant (see Chants). While participants chant, Her presence is drawn down and seated in a consecrated image or statue on the shrine.

Devotions

A recitation of the Morrígan’s prophecy in Old Irish (or English translation) is made to establish the prayer space (see Prayers & Invocations).

At the end of the recitation, return to the first two lines of the poem, chanting in rhythm to enter into a light devotional trance. Continue chanting as each participant in turn takes their time to approach the shrine, pour offerings, and give prayers. sith co nem nem co doman

When all participants have finished devotions, let chant come to an end and allow a period of quiet meditation and listening.

Community and Feasting

Follow with shared food and drink, and conviviality with gathered devotees. This time is casual, but takes place within sacred space, and is a good time for divination.

55 Closing

When it is time to close the space, gather all participants together.

Thanks are given to all divinities and spirits who have been called, in the reverse order of invocation.

Rath is closed and released. Final purification of the space and offerings to the land are given, to ensure the space is left in good spiritual condition.

RITE OF SOVEREIGNTY

This ritual is one that was created within the Coru Cathubodua Priesthood as an experiential way of integrating the teachings of sovereignty and committing to its practice. It should be emphasized that we do not develop sovereignty through ritual alone ‐ much more important is the constant examination, exploration, and practice of sovereignty within the dynamics of our lives. Ritual can help embed this awareness and practice within our body and life force, can sanctify our commitment to the practice, but it does not stand alone.

Preparations: We use blessed water as the physical conduit of sovereignty in this ritual. Mead would also be traditional and suitable. If water, it should be clean and drinkable. To embody the life of the land in the water, it can be infused with honey, essences from fruit, herbs or flowers, or other things as inspiration suggests. We have a large bowl filled with this water in the working space, with a cup or chalice we can dip into it to drink from (or a dipper to fill cups).

Invocation/Meditation: This rite is done under the auspices of the Sovereignty Goddess ‐ who may take many forms. The ancients seem to have recognized sovereignty Goddesses in the form of many different Goddesses we know, and this ritual can be done in relationship to Ériu or Macha as Goddesses of sovereignty, the Morrígan as herself a sovereign, and a guardian of sovereignty, or with others you may have a relationship with. So for this ritual, we invoke and offer prayers to our sovereignty Goddess, and then using meditative trance, we undertake a trance journey to greet her, asking for a blessing as we step into 56 relationship with sovereignty. The journey will likely culminate in her offering us the cup of sovereignty, though she may show us many other things.

Chalice Rite: Emerging from the trance journey, we raise up the bowl filled with the infused water. We ask our sovereign Goddess to bless and charge the waters with the power of sovereignty, and ask her blessing on us in our commitment to sovereignty. Then we draw three cups from the water, for the three realms of sovereignty.

 Once for affirming personal sovereignty. Each participant fills their own cup and drinks, making a commitment to personal sovereignty.

 Once for affirming collective shared sovereignty. Each participant fills a cup for the person to their left, and each drink, making a commitment to collective sovereignty.

 Once for the returning flow of sovereignty to its source within the land. Each participant fills a cup and pours it out onto the earth nearby (or if absolutely necessary, a potted plant can stand in.)

57 Devotional calendar

10/30‐11/1 ‐ Samhain | Feast of the Morrígna

Since Samhain in our traditions is the new year and the crux of the ritual year in many respects, it is usually celebrated over a period of several days and includes offerings to a range of divinities.

The astronomical cross‐quarter date (the date marking the midpoint between Equinox and Solstice) generally falls about November 7th on the modern calendar and likely would have been reflected in the original observance dates of the festival. Modern practice tends to center Samhain festivals around the primary date of October 31. In early Ireland, royal feasts such as Samhain would likely have taken place over a week or more. The early continental Celtic Coligny calendar references the Trinoxtion Samoni “three nights of Samain”. Some Celtic reconstructionists mark the “three thirds of Samain” ‐ October 31 as Samhain itself, plus 3 days before and after (Oct 28‐Nov 3). Some contemporary practitioners observe a 9‐day Samhain cycle. In our own practices, we tend toward a 3‐day observance.

Ritual Observances and Devotions for Samhain:

 Sacrifice: Many traditions reference animal sacrifices being important at this time. Folk practices for the Catholic feast of Martinmas on November 11 include sacrifices of poultry, and this is thought to be a survival of pagan Samhain sacrifice customs. Blood offerings were also made at the Morrigan’s cave at this time.

 Feast of Tlachtga: Early Irish literature says offerings to Tlachtga should precede other Samhain observances. The lighting of a sacred fire and offerings to Tlachtga were a traditional element of druidic rites of Samhain in early Ireland.

 Feast of Ériu: The Festival of Tara was traditionally observed during Samhain, and would have included offerings to Ériu and her sisters, Banba and Fotla.

58  Feast of the Morrígan: We mark Samhain as the Morrígan’s devotional holy day with special offerings. We also devote offerings to each of the individual goddesses of the Celtic war goddess collective at this time: including Badb, Némain, Macha, and Anu. Macha also has her own feast day at Lughnasadh, but we include her here as well. It is also appropriate here to celebrate the mating of the divine couple, the Morrígan and the Dagda, which lore says this took place around the eve of Samhain, and which brings victory and sovereignty to the tribe.

 Feast of Cathubodua: Gaulish lore lacks any specific indications for a feast day for Cathubodua, but we consider Samonios/Samhain an appropriate time to honor her, as one of the Celtic war goddesses and a close cognate of the Morrígan and Badb.

 Feast of the Fallen: Ancestor veneration, including honoring of the heroic warrior dead, personal and beloved dead, and ancestors of tradition.

12/6 ‐ Feast of Goibniu

Based on the traditional feast day of St. Gobhan of Ireland, whose name is likely derived from Goibniu, we have chosen this date to honor him. Observances can include offerings of beer, especially home‐brewed, offerings or activities related to smithcraft, and anything made by our own hands. It is also an appropriate time to sharpen or perform maintenance on weapons and tools.

12/21 ‐ Winter Solstice | Feast of the Dagda

The date of this feast is based on astronomical observance of Winter Solstice, so its date can shift 1‐2 days in any given year. We consider the Winter Solstice an appropriate date for the Dagda’s feast day based on his close association with Síd in Broga (Newgrange) temple, where a prominent sacred alignment brings the rays of the Winter Solstice sunrise into the mound. For those who also honor Áengus Mac Óg, the son of the Dagda, this would also be a suitable time for devotions. Observances for the Dagda should include acts of hospitality: holding a 59 feast, sharing food with others, perhaps feeding the hungry or homeless. Offerings of beer, fresh bread, butter, and cauldrons of stew are suitable. Music‐making, especially harp music, and the telling of stories. Some practitioners choose to hold vigil with fires lit through the night until the Solstice sunrise.

2/1 ‐ Imbolc | Feast of Brigid

Imbolc is well attested as a holy day dedicated to St. Brigit in Ireland and likely based on earlier festivals associated with the goddess Brigid. Brigid is customarily honored with lighting of candles and offerings of dairy foods (milk, butter, cheese), beer, whiskey, and honey, as well as the weaving of Brigid’s crosses. It is also traditional to gather the dew of Imbolc eve on pieces of blessed cloth called brat Bríde or “Brigid’s cloak” which are held to have healing properties. As part of Brigid’s cult associations, the time of spring in general and Imbolc especially is associated with purification customs and specifically rites of warrior purification. We also like recitations of poetry in Brigid’s honor.

3/17 ‐ Hero‐Feast of Cú Chulainn

This date has been adopted by some Celtic Polytheists based on research indicating that St. Patrick’s feast‐day may have replaced a pre‐Christian holy day. Since Irish lore points to warrior emergence or taking‐up‐arms around this season, we set this date as our feast day for Cú Chulainn. He may be honored with horns of mead or beer, and if a meal is held, the best portion of meat can be offered to him as the Champion’s Portion. Martial practice and games are also suitable, especially hurling, as well as special attention to dogs in the family or charities that help dogs.

4/21 ‐ Hero‐Feast of Scáthach

Given the strong associations of Scáthach with the Isle of Skye, we have adopted the feast‐date for the patron of the Isle of Skye, St. Máelrubai, as her holy day. Offerings of Skye whiskey are suitable, along with food and drink to suit a warrior. Martial practice and training are also natural activities to mark her feast day.

60 5/1 ‐ Bealtaine | Feast of Nuada & Túatha Dé Danann

Since the coming of the Túatha Dé Danann to Ireland is traditionally associated to Bealtaine in the First Battle of Mag Tuired, this is a suitable time to honor them as an entire collective, including any divinities among the Túatha we want to honor individually but who don’t have their own feast day. It is a good time to perform retellings of the coming of the Túatha in their ships of mist, and of their taking of Ireland. We also choose this date to honor Nuada, as the first king of the Túatha, and a divinity embodying service and sacrifice. Offerings of whiskey, beer, and spring foods, as well as seafoods are suitable (since Nuada has connections with the sea and fishing). Blood offerings at Bealtaine are also traditional in folk practice, such as the practice of blessing the fields with blood from cattle to ensure a good growing season and fertile harvest, so this is also a traditional time for sacrifices to be performed.

6/9 ‐ Hero‐Feast of Finn mac Cumhaill

We have adopted this date as the feast‐day for Finn mac Cumhaill based on research indicating that the folklore of St. Colm Cille may have appropriated elements of Finn’s mythology. As Finn is both warrior and poet, some activities to honor him might include poetic recitation, martial practices, hunting, wildlife activities and camping outdoors. He’s also strongly associated with fidchell, so strategy games such as chess are also appropriate. Offerings could be things such as ale, whiskey, salmon, venison or other wild game.

6/20 ‐ Summer Solstice | Feast of Manannán Mac Lir

The Summer Solstice is established as a traditional holy day of Manannán in the Isle of Man, his mythic home. This feast‐day is traditionally celebrated on dates varying from June 20th to June 25th based on the movement of the Solstice and local folk tradition. Folk practices in the island center on “paying rent to Manannán” by making offerings into the sea. A traditional offering based on Manx folk tradition is pouring ale into the sea; offerings such as beer, sea foods, and other summer foods are suitable. As Manannán is also a master of magic,

61 illusion, poetry, and druidic arts, devotional practices focusing on these elements are also suitable to celebrate his feast‐day.

8/1 ‐ Lughnasadh | Feast of Lugh & Feast of Macha

The festival of Lughnasadh is a well‐attested and ancient tradition in Ireland. Historically, óenach tribal gatherings were held at this time at many important sites. The mythic foundations of Lughnasadh, and its name, refer to Lugh’s foster‐mother Táiltiu, who is said to have died of the effort to clear the farmlands of Ireland for agriculture; Lugh instituted the festival and games in her memory. It is a time to feast, hold bonfires, honor the Gods, and give thanks for harvest. Óenach traditions also highlight this as a time for oath‐taking, law‐giving, marriages, martial games and horse racing, and the recitation of poetry and ancestral remembrance. Folk traditions also include many customs connected to horses, horse‐racing, and ritual practices at lakes. The horse traditions of Lughnasadh also connect this festival to Macha; some versions of the story of her horse‐race at Emain Macha place it during the races of the Lughnasadh óenach.

We honor both Lugh and Macha on this date. In Coru tradition, this is the time of taking oaths. It is also a great time to hold community gatherings, with bonfires, feasting, games and martial practices, and offerings. For Lugh, offerings of ale or whiskey, fruits of the season and grain products, weapons and crafts, and demonstrations of skill are excellent offerings. For Macha, suitable offerings can include spirits, mead, grain, apples, and acorns (symbolic of “Macha’s Mast”, the heads of the slain.) Martial practices can also be dedicated to Macha as a battle Goddess, as well as horse‐riding and acts of service that benefit horses.

62 Advanced religious questions

Dedications, Oaths, & Vows

Many people, when they begin a devotional relationship with the Morrígan, feel drawn to undertake dedication to her. A substantial amount of confusion exists within devotional communities as to what it even means to be “dedicated” to a God. People often speak of being devoted to or dedicated to the Morrígan, without discernment as to what these terms actually mean and how they are different from devotion in a more general sense. So, first, some clarifications of these modes of devotion and the way in which we use these terms.

Devotion: A devotee is someone who is in an active devotional relationship with a deity (or other spiritual being). Participation in that relationship is devotion. The term devotion comes from the root votum, which in the ancient world did mean “vow”. In modern usage, however, it does not have this connotation of a binding commitment. When we speak of someone who is devoted to a cause, for instance, what we really mean is that they are passionate about it and willing to put a significant amount of effort into it. Similarly, when we speak of a devotee of the Morrígan, or someone who is devoted to her, this can include commitments, but not necessarily so; it simply means they are pursuing a devotional relationship. Its primary connotation in the context of polytheism is intimacy.

Dedication: Dedication is a specific mode of devotion, within which we undertake binding spiritual commitments, typically in the form of oaths. An oath represents a submitting of one’s life force toward the target or recipient of the oath. In a spiritual context, this is not simply a promise which we need to uphold at risk of our honor. An oath creates a magical binding which changes and impacts our spiritual nature, tying part of our soul and life force to the recipient of the oath. In other words, it does not just impact our honor as someone who fulfills their word ‐ an oath alters our destiny, tying it to that of the oath’s target or recipient. The primary connotation of dedication in polytheism is as a binding. In the

63 Irish context, this takes the form of the geis, the lore of which amply demonstrates the life‐altering and fating impacts of an oath.

Distinctions are not always as clear as these, however, and there are as many potential variations on these modes of engagement as there are people. It should be clear from this discussion that dedication is not necessary for everyone and should not be entered into lightly or spontaneously. Dedicating oneself to a Goddess, particularly one who embodies such potent forces as warfare, sovereignty, death, and the potentially fatal power of the geis, is a serious and life‐changing action. There are many reasons to undertake dedication ‐ personal, situational, transactional, service‐based ‐ far too many to cover in detail here. What we do want to emphasize is that we often see people look to dedication when what they are actually seeking is intimacy with the Great Queen, to draw closer to her and bring her power more fully into their lives. When intimacy is what we are seeking, other forms of devotion serve perfectly well and often better than dedication.

When to contact a priest, diviner, or mental health professional

The reality of life is that we all face challenges in our lives that are overwhelming and during those moments we are likely to reach out to professionals for aid and advice. It is important to recognize when a challenge is beyond our sets of skills and abilities and to know which professional is appropriate to reach out to.

Polytheism presupposes that it is possible for any practitioner to have a direct relationship with their deities, without requiring a priest to intercede for them. However, priests and other religious and ritual specialists can often bring specialized skills and expertise that can help us to interpret our communications with the Gods, guide us in our work with them more effectively, and aid us in safely navigating devotional relationships which can be quite intense and demanding.

Priests in our tradition have undertaken dedicated study of the lore, literature, and source culture of the Morrígan and the Irish Gods, and

64 from that knowledge can assist in illuminating and interpreting experiences with the Gods. Priests can also be of help when there is a need for ritual support, as they may bring knowledge of many forms and techniques of ritual for a given situation. Additionally, priests bring experience of dealing with God and spirits in our tradition and can help provide safeguards, protocols, and protective measures to help ensure your work with the Gods is safe. Other specialists such as skilled diviners, mediums, or ritualists are often called for to help provide guidance in working with the Gods.

As a guiding principle, we recommend that practitioners consider seeking support from skilled specialists when any message, directive, or decision comes up that may have significant impacts within your life and certainly before undertaking any commitments with Gods or spirits. It is always a good practice to check our perceptions, assumptions, and interpretations with skilled divination and communication by a diviner, priest, or other skilled specialist. The Gods are often cryptic, and the Morrígan especially so. No one, no matter how experienced, is immune from the human psychological tendency to see and hear what we are expecting, hoping, or in some other way driven to hear. For this reason, we advocate for everyone ‐ from novices to skilled priests ‐ a practice of checking with colleagues, skilled specialists, priests, or diviners before making major decisions or accepting directives from the Gods that may have significant impacts in our lives.

Finally, it is crucially important to recognize that spiritual, religious, and magical work are not substitutes for medical and mental health support. Sometimes, contact with Gods and spirits can contribute to or become entangled with stresses, traumas, and other emotional impacts and mental health conditions. Even absent any challenging mental health or emotional conditions, our own emotional needs can easily blur our understanding of spiritual realities. The spiritual care and support we can seek and receive from priests and peers in our religious communities can be of help, but cannot replace the specific expertise and support offered by mental health and medical professionals. We strongly support and encourage everyone to access mental health and medical care appropriate to anything you may be experiencing.

65 Further Reading & Resources

These are our primary recommended sourcebooks gathering a wide range of material on the Morrígan into individual volumes:

Daimler, M. (2014). Pagan Portals ‐ The Morrigan: Meeting the Great Queens. Washington: Moon Books.

Epstein, A. G. (1998). War Goddess: The Morrígan and her Germano‐Celtic Counterparts. Los Angeles: University of California.

Ravenna, M. (2015). The Book of The Great Queen: The Many Faces of the Morrigan from Ancient Legends to Modern Devotions. Richmond: Concrescent Press.

For an extensive list of readings for further study about the Morrígan, the Irish family of Gods, and Celtic polytheism, we maintain a resource list on our website at https://www.corupriesthood.com/spirituality/resources