PaganSquare


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

  • Home
    Home This is where you can find all the blog posts throughout the site.
  • Tags
    Tags Displays a list of tags that have been used in the blog.
  • Bloggers
    Bloggers Search for your favorite blogger from this site.
  • Login
    Login Login form
Recent blog posts

 

 

Public prayer is often sung prayer—to one another, we speak; to the gods, we sing—and good prayer (whether sung or spoken) deserves a good, communal conclusion.

What follows is three musical settings for “So mote it be,” two serious and one satirical.

You can draw your own conclusions.

 

First Tone

“So mote it be” is sung on the same note for each word, but “so” is held twice as long as the other three, thus giving it an emphasis: SO mote it be.

X  x  x  x

 As in all good music—or poetry, for that matter—the tune reinforces the meaning of the words.

 

Second Tone

“So mote it be” is sung with three notes, all held to equal length. “So” establishes the base note. “Mote” goes up a step from the base note. “It” goes down a step from the base note. “Be” returns to the base note.

x  x+1  x-1  x

This setting has a nice “circular” quality to it; here, also, beginning and ending on the same note musically restates what the words say.

Last modified on

Posted by on in SageWoman Blogs
The Breath of Flame

 

I am the Goddess of Fire

...
Last modified on

Posted by on in Culture Blogs

Masks of the Piper | El prado del Sátiro

He the Horned, God of Witches, is known as the Merry Piper: who among us has not danced to his piping?

His the Primal Sound, the song of creation.

(To the silent Breath of Life, the Pipes give Voice.)

Come, let me speak a Mystery in your ear.

His pipes are female.

Think of Pan and Syrinx, the nymph who became the pipes. Think of Krishna's flute, herself a goddess incarnate.

The Voice of those Pipes brings What Is into Being.

In company with sheep-herds and cow-herds, His piping arouses and, thrusting, drives the Dance of Life.

The lure of those Pipes recalls to life the Dead.

Last modified on

Posted by on in Studies Blogs
Some Brighid and Imbolc Facts
With Imbolc fast approaching there is a lot of information going around about both the holiday and the goddess. I thought it might be helpful here to offer some basic information about both, sourced from the original texts.
 
The name Brighid comes from the older name Brig or Bric, which means power, vigour, strength, authority according to the electronic Dictionary of the Irish Language. It is in this form that we find older references to the goddess, such as in the Cath Maige Tuired. In later use, such as the Sanas Cormaic we see it spelled Brigit and there are now several variants. Its suggested the earlier root in proto-Indo-European would mean high or height giving us 'exalted one'. The popular idea that Brighid comes from Breo-saighead or Breo-aighead meaning "fiery arrow" is a fanciful folk etymology from Cormac's Glossary. This is the full entry: "Brigit .i. banfile ingen in Dagdai. is eiside Brigit baneceas (ł be neicsi) .i. Brigit bandee noadradís filid. arba romor ⁊ baroán afri thgnam. is airesin ideo eam (deam) uocant poetarum hoc nomine cuius sorores erant Brigit be legis Brigit bé goibnechta .i. bandé .i. tri hingena in Dagdai insin. de quarum nominibus pene omnes Hibernenses dea Brigit uocabatur. Brigit din .i. breoaigit ł breoṡaigit." (Brigit - a poet, daughter of the Dagda. This Brigit is a woman of poetry (female poet) and is Brigit the goddess worshipped by poets because her protection was very great and well known. This is why she is called a goddess by poets. Her sisters were Brigit the woman of healing and Brigit the woman of smithcraft, goddesses; they are three daughters of the Dagda. Almost all Irish goddesses are called a Brigit. Brigit then from breoaigit or breoshaigit, 'fiery arrow').
 
Its unknown what Imbolg means but the leading suggestion is i-mbolg "in the belly" although alternatives have also been suggested over the years. The name is referenced in the Táin Bó Cuiliagne and Dindshenchas, usually as a time marker, ie "luan samain sáinriuth cossin cetáin iar n-imbulc" (monday of Samhain particularly until the Wednesday of Imbolg). We also find this reference to Imbolc in the Dindshenchas: "iar n-imbulc, ba garb a ngeilt" (after Imbolc, rough was their herding). There is no information as far as I am ware of older celebration practices for this holiday.
 
An alternative name for the holiday is Oimelc or Oimelg, possibly meaning "ewe's milk", oi meilg, although this name appears to be later and less common. We see a reference to Oimelc in The Wooing of Emer: "55 To Oimolc, i.e., the beginning of spring, viz., different (ime) is its wet (folc), viz the wet of spring, and the wet of winter. Or, oi-melc, viz., oi, in the language of poetry, is a name for sheep, whence oibá (sheep's death) is named, ut dicitur coinbá (dog's death), echbá (horse's death), duineba (men's death), as bath is a name for 'death'. Oi-melc, then, is the time in which the sheep come out and are milked, whence oisc (a ewe), i.e., oisc viz., barren sheep."
We also have this about Oimelc in the Sanas Cormaic: "oimelc .i. oimelg .i. isí aimser andsín tic ass caerach." (Oimelc that is oimelg that is the season when the sheep are in milk.)
 
I know this is a lot of references and facts to throw out there but beyond the huge array of personal practices and folk customs these are the main factual items that I see coming up either skewed or inaccurately relayed. I hoped it would help to provide some basics for people to work outwards from.
Last modified on

Zumwalt Prairie

 

After almost 50 years in the pagan community, I have yet to come across a better way to introduce non-pagans to the idea of living paganism

Alas, I can no longer remember who I learned this from; whoever it was, I'd never met him before. (I do remember standing shoulder-to-shoulder with you at Pan-Pagan, though, eagerly drinking up your words.) Whoever you were, you have my thanks. Your analogy is spot-on, and deftly avoids all the scary buzz-words; it's served me very well down the years.

“You know Native American religion, right?” you say.

They nod. Everybody knows Native American religion, or thinks they do. A lot of non-Native Americans even have a certain amount of respect for Native American religion. It's all about being close to “Nature,” right?

“Well, this is Native European religion,” you say.

Last modified on

Silence about one’s magic is a long-standing witch—and Druid— tradition.

 

Buddha would not discuss theory or cosmology because doing so wouldn’t leave enough time for spiritual practices. I feel somewhat similarly about magical spells I do. 

 

Talking about them more than needed drains the energy out of them and distracts me from the focus, inner growth, and realizations that help me do an effective, safe spell. 

Last modified on
The Minoan Menagerie Part 1: Animals of the Land

Minoan art is inspiring, full of movement and color. Minoan artists depicted the natural world just as often as they showed sacred or ritual scenes. And the art is full of animals, usually depicted with enough accuracy that we can identify the exact species. While some animals in Minoan art are associated with specific deities and act as part of their iconography, others have no sacred associations that we're aware of (yet). So here, we're just going to look at the animals themselves, without referencing the iconography. The art is inspiring enough as it is, if you ask me.

I'm going to organize our exploration of Minoan animals based on the threefold division of land, sea, and sky that prevails in Modern Minoan Paganism and that we think was important to the ancient Minoans. The three realms correspond to our three mother goddesses; the land is the domain of our Earth Mother goddess Rhea.

...
Last modified on

Additional information