The Furry Dance, also known as The Flora (or incorrectly as the Floral Dance), takes place in Helston, Cornwall, and is one of the oldest British customs still practiced today. The Dance takes place every year on May 8 (or the Saturday before if May 8 falls on a Sunday or Monday), and is a celebration of the passing of Winter and the arrival of Spring.
The dance is very well attended every year. Winter’s gone, so everybody’s out in the streets to celebrate the new life springing up all around. It seems like the whole of Cornwall is lining the streets, all freshly decorated with colourful flowers
The four dances and a Hal-an-Tow (a mystery play), spread across the day, starting with the first dance at 7.00 am, continuing with the children’s dance at 10.00 am, then the midday dance and culminating in the evening dance at 5.00 pm. Of these, the midday dance is perhaps the best known: it was traditionally the dance of the gentry in the town, and today the men wear top hats and tails while the women dance in their finest frocks.
The Dance twists and turns its way through this ancient Cornish town and the route doesn’t change, even if that means that the Flora Dance has to traipse through people’s houses, across their gardens or straight through the shops.
The whole town is decorated with greenery, many of the people are wearing greenery outfits and the Town Band play all day long, providing music to the dancers, they have a splash of greenery in their hats too, you’ll notice this is Lily of the Valley, which is Helston’s symbolic flower. The gentlemen wear it on the left, with the flowers pointing upwards, and the ladies wear it upside down on the right.
Originally, most likely, a May Day celebration, it was moved to May 8th to commemorate the town’s patron saint, St Michael, who is said to have saved the town from what appears to be a meteorite hit in AD 495, you can still see the boulder that crashed down as it’s still visible as a wall in the Angel Yard.
Source: Cornish Festivals
Have Your Own Furry Dance:
The Furry Dance is an ancient festival that rejoices in spring’s warmth and beauty. To bring this energy into your life, it’s customary to dance with a partner. In fact, the more people you can get dancing, the more fortunate the energy! Usually this is done on the streets throughout a town as a show of regional unity, but when propriety won’t allow such a display, just dance around a room together instead. Don’t worry about the steps – just do what feels right.
- Themes: Unity; Joy; Luck
- Symbols: Flowers; Triangle
- Presiding Goddess: Tanat
In Cornwall, Tanat is the mother goddess of fertility who has given all her attention to nursing spring into its fullness. She also staunchly protects her children (nature and people) so that our spirits can come to know similar fulfillment.
Wearing something with floral or triangular motifs (guys, wear a necktie, and gals, pull out a square scarf and fold it crosswise) activates Tanat’s happiness in your life and in any region where you have the token on today. As you don the item, say:
Liberate happiness in and around,
by Tanat’s blossoming power, joy will be found!
Or if you want to use the same thing to generate unity and harmony, use this incantation:
Harmony and unity,
Tanat’s blessings come to me.
From: 365 Goddess
In Germany, Walpurgisnacht (or Hexennacht, meaning witches´ night), the night from April 30 (May eve), is the night when allegedly the witches hold a large celebration on the Blocksberg (the highest of the Harz Mountains of north central Germany) hold revels with their Gods, and await the arrival of Spring.
In some parts of northern coastal regions of Germany, the custom of lighting huge Beltane fires is still kept alive, to celebrate the coming of May, while most parts of Germany have a derived christianized custom around Easter called “Easter fires”.
In rural parts of southern Germany it is part of popular youth culture to go out on Walburgisnacht to play pranks on other people, like messing up someone’s garden, hiding stuff or spraying messages on other people’s property. Sometimes these pranks go too far and may result in serious willful damage to property or bodily injury.
Walpurgis (sw: Valborg) is one of the main holidays during the year in both Sweden and Finland, alongside Christmas and Midsummer. The forms of celebration in Sweden vary in different parts of the country and between different cities. One of the main traditions in Sweden is to light large bonfires, a custom which is most firmly established in Svealand, and which began in Uppland during the 18th century. An older tradition from Southern Sweden was for the younger people to collect greenery and branches from the woods at twilight, which were used to adorn the houses of the village. The expected reward for this task is to be paid in eggs.
Today in Finland, Walpurgis Night (Vapunaatto) is, along with New Year’s Eve, the biggest carnival-style festivity that takes place in the streets of Finland’s towns and cities. The celebration is typically centered on plentiful use of sparkling wine and other alcoholic beverages. The student traditions are also one of the main characteristics of “Vappu“. From the end of the 19th century, “Fin de Siècle“, and onwards, this traditional upper class feast has been co-opted by students attending university, already having received their student cap. Many people who have graduated from lukio wear the cap.
One tradition is drinking sima, whose alcohol content varies. Fixtures include the capping of the Havis Amanda, a nude female statue in Helsinki, and the biannually alternating publications of ribald matter called Äpy and Julkku. Both are sophomoric; but while Julkku is a standard magazine, Äpy is always a gimmick. Classic forms have included an Äpy printed on toilet paper and a bedsheet. Often the magazine has been stuffed inside standard industrial packages such as sardine-cans and milk cartons. The festivities also include a picnic on May 1st, which is sometimes prepared in a lavish manner.
The Finnish tradition is also a shadowing of the Soviet Era May Day parade. Starting with the parties of the left, the whole of the Finnish political scene has nominated Vappu as the day to go out on stumps and agitate. This does not only include right-wing parties, but also others like the church have followed suit, marching and making speeches.
In Sweden it is only the labor and socialist parties which use May 1 for political activities, while others observe the traditional festivities. The laborers who were active in the 1970’s still party on the first of May. They arrange carnivals and the radio plays their old songs that workers liked to listen to. The labor spirit lies most in the capital of Finland, Helsinki.
The First of May is also a day for everything fun and crazy: children and families gather in market places to celebrate the first day of the spring and the coming summer. There are balloons and joy, people drink their first beers outside, there are clowns and masks and a lot of fun. The first of May includes colorful streamers, funny and silly things and sun. The first of May means the beginning of the spring for many people in Finland.
Traditionally May 1st is celebrated by a picnic in a park (Kaivopuisto in the case of Helsinki). For most, the picnic is enjoyed with friends on a blanket with good food and sparkling wine. Some people, however, arrange extremely lavish picnics with pavilions, white table cloths, silver candelabras, classical music and lavish food. The picnic usually starts early in the morning, and some hard-core party goers continue the celebrations of the previous evening without sleeping in between. Some Student organisations have traditional areas where they camp every year and they usually send someone to reserve the spot early on. As with other Vappu traditions, the picnic includes student caps, sima, streamers and balloons
The tradition which is most widespread throughout the country is probably singing songs of spring. Most of the songs are from the 19th century and were spread by students’ spring festivities. The strongest and most traditional spring festivities are also found in the old university cities, like Uppsala and Lund where both current and graduated students gather at events that take up most of the day from early morning to late night on April 30, or “sista April” (“The last day of April”) as many people call it. There are also newer student traditions like the carnival parade, The Cortège, which has been held since 1909 by the students at Chalmers in Gothenburg. In Sweden, Valborg is especially notorious because of the excessive amounts of alcohol people consume on that day.
Found at: Nation Master
Here’s how they celebrate Beltane in Edinburgh!
First organized in the 1980’s, the Beltane Fire Festival has become a popular festival in Edinburgh. Here we have photos of the Beltane Fire Society celebrating Spring and the coming of summer. This lively procession celebrates the ending of winter and is a revival of the ancient Celtic festival of Beltane which is the Gaelic name for the month of May. More about Beltane can be found here: Beltane
The Romans had a celebration for just about everything. Certainly, any deity worth their salt got a holiday of their own, and Flora was no exception. She was the goddess of spring flowers and vegetation, and one of many fertility goddesses. In fact, she was so well respected as a fertility deity that she was often seen as a the patron deity of Roman prostitutes.
Her holiday originated around 235 b.c.e. It was believed that a good festival ensured that Flora would protect the blooming flowers around the city. However, at some point the celebration was discontinued — but it clearly took its toll when wind and hail did some serious damage to the flowers of Rome. In 173 b.c.e., the Senate reinstated the holiday, and renamed it the Ludi Floralis, which included public games and theatrical performances.
The Floralia took place during the five days between April 28 and May 3. Citizens celebrated with drinking and dancing. Flowers were everywhere, in the temples and on the heads of revelers. Anyone making an offering to Flora might give her a libration of milk and honey.
Mothering Sunday has been celebrated on the fourth Sunday of Lent since the 16th century. In Bristol, Mothering Sunday was commemorated with Mothering Buns as well as cakes.
A Mothering Bun is a circular, slightly enriched, bread bun with white sugar icing strewn with hundreds-and-thousands. These small, fairly plain yeast rolls were also topped with the much-appreciated caraway or aniseed comfits (candies) that also flavored bath buns and seed cake.
From The Verse-Book of a Homely Woman:
Then down to Farmer Westacott’s, there’s doings fine and grand,
Because young Jake is coming home from sea, you understand.
Put into port but yesternight, and when he steps ashore,
‘Tis coming home the laddie is, to Somerset once more.
And so her’s baking spicy cakes, and stirring raisins in,
To welcome of her only chick, who’s coming Mothering.
Here’s a recipe:
A specialty of Bristol, these are made by local bakers the day before Mothering Sunday. Traditionally, on this day only, the Lent fast was relaxed. The buns used to be decorated with caraway or aniseed; today, hundreds and thousands are used.
Ingredients for the buns:
- 500g strong white bread flour
- 1 tsp salt
- 50g caster sugar
- 7g sachet instant yeast
- 50g unsalted butter, diced and softened
- 300ml water
Ingredients for the icing:
- 200g icing sugar
- 2–3 tbsp water
Put the flour in a large bowl. Add the salt and sugar on one side, the yeast on the other. Add the butter and three-quarters of the water, then turn the mixture round with the fingers of one hand. Add the remaining water a little at a time, mixing until you have taken in all the flour and the dough is soft and slightly sticky; you might not need all the water.
Oil the work surface to stop the dough sticking. Turn out the dough and knead for 5 mins, or until smooth and no longer sticky. Lightly oil the bowl, return the dough to it and cover with cling film. Leave to rise for at least an hour, until doubled in size. Line 2 baking trays
with baking parchment.
Scrape the dough out of the bowl onto a lightly floured surface and fold it inwards repeatedly until all the air has been knocked out and the dough is smooth. Divide into 12 pieces.
Roll each piece into a ball by placing it into a cage formed by your hand on the work surface and moving your hand in a circular motion, rotating the ball rapidly.
Put the balls of dough on the prepared baking trays, spacing them slightly apart. (They should just touch each other when they have risen.) Place each tray in a clean plastic bag and leave to prove for about 40 mins, until the rolls have doubled in size. Heat the oven to 220C/Fan 200/425F.
Bake for 10–12 mins, until the rolls are golden and sound hollow when tapped underneath. Transfer to a wire rack to cool.
For the icing, mix the icing sugar with enough water to give a thick but pour-able consistency. Dip each roll into the icing and then into the hundreds and thousands. Makes 12 buns.
Mothering Sunday is a holiday celebrated by Catholic and Protestant Christians in some parts of Europe. It falls on the fourth Sunday in Lent, exactly three weeks before Easter.
The other names attributed to the fourth Sunday in Lent include:
- Refreshment Sunday
- Pudding Pie Sunday (in Surrey, England)
- Mid-Lent Sunday
- Simnel Sunday
- Rose Sunday
Simnel Sunday is named after the practice of baking simnel cakes to celebrate the reuniting of families during the austerity of Lent. (Here is a recipe: Simnel Cake.) Because there is traditionally a relaxation of Lenten vows on this particular Sunday in celebration of the fellowship of family and church, the name Refreshment Sunday is sometimes used, although rarely today.
Simnel cake is a traditional confection associated with both Mothering Sunday and Easter. Around 1600, when the celebration was only held in England and Scotland, a different kind of pastry was preferred. In England, “Mothering Buns” or “Mothering Sunday Buns” were made to celebrate. These sweet buns are topped with pink or white icing and the multi-colored sprinkles known as “hundreds and thousands” in the UK. (Here’s a recipe: Mothering Buns). They are not widely made or served today in the UK but in Australia they are a bakery staple, not related to any particular celebration. In Northern England and Scotland some preferred “Carlings”, pancakes made of steeped peas fried in butter.
It is sometimes said that Mothering Sunday was once observed as a day on which people would visit their “mother” church. During the 16th century, people returned to their mother church, the main church or cathedral of the area, for a service to be held on Laetare Sunday. This was either the church where they were baptized, or the local parish church, or more often the nearest cathedral.
Anyone who did this was commonly said to have gone “a-mothering”, although whether this term preceded the observance of Mothering Sunday is unclear. In later times, Mothering Sunday became a day when domestic servants were given a day off to visit their mother church, usually with their own mothers and other family members. The children would pick wild flowers along the way to place in the church or give to their mothers. Eventually, the religious tradition evolved into the Mothering Sunday secular tradition of giving gifts to mothers.
It was often the only time that whole families could gather together, since on other days they were prevented by conflicting working hours, and servants were not given free days on other occasions.
Whatever its origins, it is now an occasion for honoring the mothers of children and giving them presents. It is increasingly being called Mothers’ Day, although that has always been a secular event quite different from the original Mothering Sunday. In the UK and Ireland, Mothering Sunday is celebrated in the same way as Mothers’ Day is celebrated elsewhere.
By the 1920’s the custom of keeping Mothering Sunday had tended to lapse in Ireland and in continental Europe. In 1914, inspired by Anna Jarvis’s efforts in the United States, Constance Penswick-Smith created the Mothering Sunday Movement, and in 1921 she wrote a book asking for the revival of the festival.
Its wide scale revival was through the influence of American and Canadian soldiers serving abroad during World War II; the traditions of Mothering Sunday, still practiced by the Church of England and Church of Ireland were merged with the newly imported traditions and celebrated in the wider Catholic and secular society. UK-based merchants saw the commercial opportunity in the holiday and relentlessly promoted it in the UK; by the 1950’s, it was celebrated across all the UK.
People from Ireland and the UK started celebrating Mothers’ Day on the same day that Mothering Sunday was celebrated, the fourth Sunday in Lent. The two celebrations have now been mixed up, and many people think that they are the same thing.
Mothering Sunday remains in the calendar of some Canadian Anglican churches, particularly those with strong English connections.
Found at: Wikipedia
Also known as: Oestre, Easter, the Spring Equinox, Vernal (Spring) Equinox, Alban Eiler (Caledonii), Méan Earraigh
- March 20 – 23 Northern Hemisphere
- September 20 – 23 Southern Hemisphere
This is the official return of the young Goddess after her Winter hibernation. As with the other Equinox and the Solstices, the date of this festival may move slightly from year to year, but many will choose to celebrate it on 21 March.
The Spring Equinox is the point of equilibrium – when light and darkness are in balance but the light is growing stronger. The balance is suspended just before spring bursts forth from winter. Night and day are of equal length at the equinox, the forces of male and female are also in balance. Ostara is a festival of balance and fertility.
In keeping with the balance of the Equinox, Oestara is a time when we seek balance within ourselves. It is a time for throwing out the old and taking on the new. We rid ourselves of those things which are no longer necessary – old habits, thoughts and feelings – and take on new ideas and thoughts. This does not mean that you use this festival as a time for berating yourself about your ‘bad’ points, but rather that you should seek to find a balance through which you can accept yourself for what you are.
It is also a celebration of birth and new life. A day when death has no power over the living.
Spring has arrived, and with it comes hope and warmth. Deep within the cold earth, seeds are beginning to sprout. In the damp fields, the livestock are preparing to give birth. In the forest, under a canopy of newly sprouted leaves, the animals of the wild ready their dens for the arrival of their young. Spring is here.
It is no coincidence that the name for this sabbat sounds similar to the word ‘Easter’. Eostre, or Ostara, is an Anglo-Saxon Dawn Goddess whose symbols are the egg and the hare. She, in turn, is the European version of the Goddess Ishtar or Astarte, whose worship dates back thousands of years and is certainly pre-Christian. Eostre also lives on in our medical language in the words ‘oestrous’ (the sexual impulse in female animals) and ‘oestrogen’ (a female hormone).
Today, Oestara is celebrated as a spring festival. Although the Goddess put on the robes of Maiden at Imbolg, here she is seen as truly embodying the spirit of spring. By this time we can see all around us the awakened land, the leaves on the trees, the flowers and the first shoots of corn.
There is some debate as to whether Oestara or Imbolg was the traditional time of spring cleaning, but certainly the casting out of the old would seem to be in sympathy with the spirit of this festival and the increased daylight at this time encourages a good clean out around the home.
The Easter Bunny also is of Pagan origin, as are baskets of flowers. Brightly colored eggs represent the child within.
Traditionally, Ostara is a time for collecting wildflowers, walking in nature’s beauty and cultivating herb gardens. Half fill a bowl with water and place a selection of flowers into it for display in a prominent position in your home.
This is the time to free yourself from anything in the past that is holding you back.
And frosts are slain and flowers begotten,
And in green underworld and cover
blossom by blossom the spring begins.
~Algernon Charles Swinburne
Méan Earraigh marks the spring equinox, when night and day are of equal length and spring officially begins. Birds begin their nesting and egg-laying, and eggs–symbolic of rebirth, fertility, and immortality–are tossed into fresh furrows or eaten by ploughmen. They are also carried by those engaged in spring planting.
A charming custom is painting eggs with symbols and pictures of what one wishes to manifest in the coming year. The eggs can then be buried in the Earth Mother, who hears the cries and dreams of her children. In some communities, eggs are hidden in the stores of seed grain and left there all season to bless the sowing and encourage the seeds to sprout. Dressed as mummers, “pace-eggers” go from house to house and demand eggs and coins in return for a short performance. Men and women exchange clothing for the show.
The eggs given to the pace-eggers have been wrapped in leaves, roots, flowers, and bark before boiling, to impart color. Later the eggs are used in games, such as attempting to strike an opponent’s legs. The eggs might be hidden or rolled down hillsides, after which they are eaten. Blood, ashes from sacred fires, fistfuls of salt, or handfuls of soil from a high mountaintop are scattered on the newly sown fields.
Offerings of food and milk are left for the faeries and other spirits who live in and around rocks and are responsible for the fertility of the land. A few fruits from the previous year’s harvest are left for the nature spirits. Sacred hilltops are visited, and picnics of figs, fig cakes, cider and ale are enjoyed. The figs are symbolic of fertility, the leaf being the male element and the fruit the female.
You can also celebrate the arrival of spring with flowers. Bring them into your own home and give them to others. You do not have to spend a lot of money – one or two blooms given for no other reason than ‘spring is here’ can often bring a smile to even the most gloomy face.
A traditional Vernal Equinox pastime is to go to a field and randomly collect wildflowers (thank the flowers for their sacrifice before picking them). Or, buy some from a florist, taking one or two of those that appeal to you. Then bring them home and divine their Magickal meanings by the use of books, your own intuition, a pendulum, this post on the Magickal Meanings of Flowers, or by other means. The flowers you’ve chosen reveal your inner thoughts and emotions.
In the druidic tradition, Aengus Og is the male deity of the occasion. Son of In Dagda and Boand, he was conceived and born while Elcmar, Boand’s husband, was under enchantment. When three days old, Aengus was removed to be fostered by Midir, god of the Otherworld mound at Bri Leith, with his three hostile cranes. These birds guarded the mound and prevented the approach of travelers, and were said to cause even warriors to turn and flee.
Make an Altar to Ostara.
Ostara, the ancient German Virgin Goddess of Spring, loves bright colors. The light pastels of spring are perfect offerings for Ostara. To represent earth on your altar, choose bright or pastel colored stones like Rose Quartz, Amethyst, or any of the Calcites (blue, red, yellow, or green). If you have some Citrine, be sure to include it. Citrine has long been an aid for mental clarity.
By including an offering of colored eggs on your altar, you will be taking part in an ancient tradition (still performed!) by the Germanic people. Ostara has been honored this time of year with painted eggs for centuries.
To symbolize fertility, in addition to the eggs, you can include seeds or rice on your altar. I like to use rice as a symbol for fertility on my altars.
Incense and feathers are perfect symbols for air on your altar. It is important for Ostara’s altar that you include a symbol for air because Ostara herself is the living symbol for Air. (This must be the way Ostara and Easter became associated with birds, i.e. chickens) Be sure to burn incense at your altar when you are dedicating it to bring in the energy and vibrational qualities of Ostara.
The perfect time to dedicate your altar is at dawn. Choose a day, then plan to dedicate your altar to Ostara at dawn’s first light by lighting incense and repeating an invocation to her as well as a prayer of thanksgiving for all that Ostara symbolizes in your life:
- A clear mind.
- New beginnings.
- Personal renewal.
- Fertility, either for the purpose of bearing a child or for creativity such as arts and crafts, writing, or decorating.
You can include anything you like on your altar to Ostara. You will know by how you feel if an item is appropriate or not. I believe it is important to include symbols for the four elements on my altars. The four elements are Fire, Earth, Air, and Water. The four Calcites on my altar (red/fire, green/earth, yellow/air, and blue/water) represent Mother Earth and the four elements. I have added feathers and other items that symbolize Ostara to my altar as offerings to her.
Last, but not least, it might be nice to include a figure of a rabbit. The rabbit is Ostara’s power animal. I am sure this is because of their propensity for fertility.
March 17 commemorates Saint Patrick, the patron saint and national apostle of Ireland, and the arrival of Christianity in Ireland. In addition, this day also celebrates the heritage and culture of the Irish in general.
Celebrations generally involve public parades and festivals, céilithe (Irish traditional music sessions), and the wearing of green attire or shamrocks. There are also formal gatherings such as banquets and dances, although these were more common in the past. St Patrick’s Day parades began in North America in the 18th century but did not spread to Ireland until the 20th century.
The participants generally include marching bands, the military, fire brigades, cultural organisations, charitable organisations, voluntary associations, youth groups, fraternities, and so on. However, over time, many of the parades have become more akin to a carnival. More effort is made to use the Irish language; especially in Ireland, where the week of St Patrick’s Day is “Irish language week”. Recently, famous landmarks have been lit up in green on St Patrick’s Day.
Christians also attend church services and the Lenten restrictions on eating and drinking alcohol are lifted for the day. Perhaps because of this, drinking alcohol – particularly Irish whiskey, beer or cider – has become an integral part of the celebrations.
The St Patrick’s Day custom of ‘drowning the shamrock‘ or ‘wetting the shamrock‘ was historically popular, especially in Ireland. At the end of the celebrations, shamrock is put into the bottom of a cup, which is then filled with whiskey, beer or cider. It is then drank as a toast; to St Patrick, to Ireland, or to those present. The shamrock would either be swallowed with the drink, or be taken out and tossed over the shoulder for good luck.
In every household the herb is placed upon the breakfast table of the master and the mistress, who “drown the shamrock” in generous draughts of whiskey, and then send the bottle down into the kitchen for the servants.
On St Patrick’s Day it is customary to wear shamrocks and/or green clothing or accessories (the “wearing of the green”). St Patrick is said to have used the shamrock, a three-leaved plant, to explain the Holy Trinity to the pagan Irish. This story first appears in writing in 1726, though it may be older.
Long before the shamrock became associated with St. Patrick’s Day, the four-leaf clover was regarded by ancient Celts as a charm against evil spirits.
In pagan Ireland, three was a significant number and the Irish had many triple deities, a fact that may have aided St Patrick in his evangelisation efforts. Patricia Monaghan says there is no evidence that the shamrock was sacred to the pagan Irish. However, Jack Santino speculates that it may have represented the regenerative powers of nature, and was recast in a Christian context—icons of St Patrick often depict the saint “with a cross in one hand and a sprig of shamrocks in the other”. Roger Homan writes, “We can perhaps see St Patrick drawing upon the visual concept of the triskele when he uses the shamrock to explain the Trinity”.
In the early 1900’s, O. H. Benson, an Iowa school superintendent, came up with the idea of using a clover as the emblem for a newly founded agricultural club for children in his area. In 1911, the four-leaf clover was chosen as the emblem for the national club program, later named 4-H.
The color green has been associated with Ireland since at least the 1640’s, when the green harp flag was used by the Irish Catholic Confederation. Green ribbons and shamrocks have been worn on St Patrick’s Day since at least the 1680s. The Friendly Brothers of St Patrick, an Irish fraternity founded in about 1750, adopted green as its color.
However, when the Order of St. Patrick—an Anglo-Irish chivalric order—was founded in 1783 it adopted blue as its color, which led to blue being associated with St Patrick. During the 1790’s, green would become associated with Irish nationalism, due to its use by the United Irishmen. This was a republican organisation—led mostly by Protestants but with many Catholic members—who launched a rebellion in 1798 against British rule.
The phrase “wearing of the green” comes from a song of the same name, which laments United Irishmen supporters being persecuted for wearing green. Throughout the 19th and 20th centuries, the color green and its association with St Patrick’s Day grew.
The wearing of the ‘St Patrick’s Day Cross’ was also a popular custom in Ireland until the early 20th century. These were a Celtic Christian cross made of paper that was “covered with silk or ribbon of different colors, and a bunch or rosette of green silk in the center”.
The most popular of the many legends about St. Patrick is the one which credits him for having driven all the snakes and vermin out of Ireland.
Here’s an old old poem about it:
There’s not a mile in Ireland’s isle
where the dirty vermin musters;
Where’er he put his dear forefoot
he murdered them in clusters.
The toads went hop, the frogs went flop,
slap dash into the water,
And the beasts committed suicide to
save themselves from slaughter.
Nine hundred thousand vipers blue
he charmed with sweet discourses.
And dined on them at Killaloo
in soups and second courses.
When blindworms crawling on the grass
disgusted all the nation,
He gave them a rise and opened their eyes
to a sense of the situation.
The Wicklow Hills are very high, and
so’s the Hill of Howth, sir;
But there’s a hill much higher still—ay,
higher than them both, sir;
‘Twas on the top of this high hill St.
Patrick preached the sarmint
That drove the frogs into the bogs and
bothered all the varmint.
About St Patrick
Patrick was a 5th-century Romano-British Christian missionary and bishop in Ireland. Much of what is known about Saint Patrick comes from the Declaration, which was allegedly written by Patrick himself. It is believed that he was born in Roman Britain in the fourth century, into a wealthy Romano-British family. His father was a deacon and his grandfather was a priest in the Christian church.
According to the Declaration, at the age of sixteen, he was kidnapped by Irish raiders and taken as a slave to Gaelic Ireland. ] It says that he spent six years there working as a shepherd and that during this time he “found God”. The Declaration says that God told Patrick to flee to the coast, where a ship would be waiting to take him home. After making his way home, Patrick went on to become a priest.
According to tradition, Patrick returned to Ireland to convert the pagan Irish to Christianity. The Declaration says that he spent many years evangelising in the northern half of Ireland and converted “thousands”. Patrick’s efforts against the druids were eventually turned into an allegory in which he drove “snakes” out of Ireland (Ireland never had any snakes).
Tradition holds that he died on 17 March and was buried at Downpatrick. Over the following centuries, many legends grew up around Patrick and he became Ireland’s foremost saint.
What many people don’t realize is that the serpent was actually a metaphor for the early Pagan faiths of Ireland. St. Patrick brought Christianity to the Emerald Isle, and did such a good job of it that he practically eliminated Paganism from the country. Because of this, some modern Pagans refuse to observe a day which honors the elimination of the old religion in favor of a new one. It’s not uncommon to see Pagans and Wiccans wearing some sort of snake symbol on St. Patrick’s Day, instead of those green “Kiss Me I’m Irish” badges.
- Other names: Damballah Weddo, Da, Papa Damballa, Obatala
- Holiday: March 17 (St. Patrick’s Day)
Associated Catholic Saint Patrick (who drove the snakes out of Ireland), and sometimes also Moses, whose staff transformed into a snake to prove the power of God over that wielded by Egyptian priests, Damballah is the primordial snake Iwa of life, wealth and wisdom. He is venerated in Dahomey as well as Haitian Vodou. He may also survive in the New Orleans folk saint Blanc Dani.
He is one of the most important of all the loa, Damballa is the Sky Father and the primordial creator of all life. He rules the mind, intellect, and cosmic equilibrium. Damballa, as the serpent spirit and “The Great Master”, created the cosmos by using his 7,000 coils to form the stars and the planets in the heavens and to shape the hills and valleys on earth. By shedding the serpent skin, Damballa created all the waters on the earth.
Read more about him here: Damballah
For a very traditional offering, make a bed or hill of white flour on a perfectly clean, pure white plate. Nestle one whole, raw white egg into the center of the flour and serve.
Other offerings could include white candles and white foods like rice, milk, whole raw eggs (leave them plain or rub gently with rose or other mildly scented, fine quality floral water), corn syrup, white chickens, or white flowers. More lavish offerings might include luxurious white fabrics, crystal or porcelain eggs and/or snakes.
He is a stickler for cleanliness. He doesn’t like strong, pervasive odors of any kind, but especially tobacco. If you smoke, then do so far from his altar space or anywhere associated with him. He may object to cleaning products with strong odors too, as well as air fresheners with strong aromas. Rooms should smell clean and fresh. Open a window to aerate them. He does not object to light floral odors, like rose or orange blossom water, and traditionally expresses a fondness for Pompeii Lotion, a cologne product found in botanicas and spiritual supply stores.
From: Encyclopedia of Spirits