Return to Information Return Homeby Jack Neilson
Our roots are lost in antiquity — if you define antiquity as probably sometime after 1893 and the formation of the Gaelic League. The Gaelic League revitalized the culture of Ireland with its emphasis on education, language, history, literature and sports
Given the Irish penchant for mysticism, even within Catholicism, it is not surprising that the cultural resurgence had an effect on religious practices and small groups attempted to revive the old Pagan traditions. But where to start? Practices the church defined as Pagan had degenerated into simple superstition, but even these sometimes had a core going back to Pagan times. Many of the old mythological stories spoke of Gods and Goddesses, some of whom were still recognizable in their Christianized aspects. After all, wasn't St. Brigit just Brighid in a different form? And didn't the Irish feel emotionally that Mary was more akin to a Goddess than simply the Mother of God?
Based on these emotions and scant facts, and using the Túatha Dé Dánaan as a base line, basic beliefs and practices were defined and implemented. Surprisingly, half a century later many of these were found to have a concurrence to Wicca.
During the period from the late 1890s to the 1920s this new religious form thrived in a small way, less than 1% of the population knowing of it and an even smaller portion of this practicing it. After the 20s, with the move from an agricultural to a more urbanized population, it was in danger of disappearing entirely. In the late 50s and early 60s some of the remnants of this religious movement discovered Wicca, adopted some Wiccan practices, grafted others onto their own and began to consider themselves Wiccan. They didn't define themselves as a Tradition until fairly recently. With the proliferation of descriptive Traditions it was decided to adopt the designation of Celt-Gael. We are neither a large nor a major force in Wicca, but frequently cooperate with other Wiccan Traditions in areas of common interest and continue to define ourselves as Wiccan.
Unlike many Traditions which are based on Matriarchy or Duality, our beliefs are based on Triplicities, working within the framework of a quadruplicity. As we have no creation myth, we consider the Godhead as unknown but forming the first triad with the God and Goddess. We define Them with the normal correspondences; however, these are mutable- for example, the Goddess is frequently projective rather than always receptive.
Dánu is our Mother Goddess, Bile our Father God. They are considered the progenitors of both Gods and Humankind. Our pantheon is that of the Túatha Dé Dánaan, many of whom were triple aspected. On the physical plane, the quadruplicity within which they manifest are the four directions, four elements, four hallows of the Dé Dánaans. Again a triplicity appears as the original Celtic elements were defined as Land, Sea and Sky, with Fire being added on the later arrival of Lúgh to bring it into line with Wiccan practice. The fifth element, Spirit, was considered as immanent and all-encompassing. The Gaelic word "cúige — province" also translates as "fifth". The five mystical provinces are illustrated well by the equal-armed Celtic cross showing the quadruplicity integrated into the circle representing Spirit which touches and encompasses them all, or the quadruplicity emanating from the center representing spirit with the circle representing the physical world. Both interpretations are current within the Tradition. Though we work through a co-equal and complementary God and Goddess or various members of the pantheon, the existence of this third force is always acknowledged.
Originally only the festivals of Sámhain, Imbolc, Bealtaine and Lúghnasadh were recognized, but with the move to Wicca the solstices and equinoxes were added. Esbats were also linked to the moon's phases at this time. We follow the Celtic year, beginning at Sámhain, and the Celtic day, from sunset to sunset.
Unlike most Wiccans, we do not fully ascribe to the Wiccan Rede. We feel that most actions, even those done with the best of intentions, could have a negative spin-off somewhere for someone. Thus, though we attempt to live by it, it does not form a part of our liturgy.
We are, I suppose, partially initiatory in nature. Though a personal commitment is all that is really required, most people prefer a formal and ritualized ceremony and this is available to them. Training is continuous, but is not degree-driven. Our internal hierarchy is simple — a priest and a priestess. Our rituals are participatory with different functions assigned with a view to giving people an opportunity to gain experience in different areas. The priest and priestess are elected from those eligible (i.e., trained and knowledgeable) for an initial term of a year and a day, at which time it is formalized until such time as they wish to step down. They can be removed if the Coven wishes, but I have never heard of an instance of this happening. In addition to leading and guiding the Coven, their responsibilities include education, personal counseling if requested, and overseeing rites of passage such as births, deaths, handfastings, etc. They are also the primary contact between the coven and other Wiccans, Pagans, or religious groups such as multifaith gatherings or projects.
We are not eclectic in our practices; therefore the Charge of the Goddess and Charge of the God are not used, nor is the Descent of the Goddess as this is non-Celtic in nature. We are ecumenical in that we occasionally visit Covens of other Traditions and even participate in minor roles if requested to do so and we welcome those of other Traditions in our Circles. Our creation of sacred space is similar to that of other traditions. It consists of a recognition of the four mystical cities of the Dé Dánaan and their identification with the specific God/Goddess and Hallow associated with each. This is followed by various consecrations and the casting of the Circle. The guardians are invoked and identified with the direction and associated elements, followed by lighting of the altar candles and an invitation to the God and Goddess. The work of the evening, cakes and wine, etc., take place and the Circle is opened.
The pentacle is used as a visual significator at the quarters, but always from the top point rather than in the form of invoking and banishing pentacles used by some Traditions. We use a container of earth, a crystal or both to mark the north, incense at the east, fire candle south and a bowl, glass or chalice of water at the west. Our most common altar layout is a central pentacle with a figure flanked by a God and Goddess figure north of the pentacle and a God and a Goddess candle flanking the pentacle itself. A cauldron is placed to the north of the altar. Different Covens add to this basic arrangement in accordance with their wishes and aesthetic tastes. We also normally decorate our Sacred Space and altar with flowers, pine cones or boughs, etc., depending on the season.
Of course, these practices differ considerably from that of our pre-Wiccan history and are more sophisticated and ritualized. The original meeting places were clearings within groves, usually with a central fire. The idea of a Circle or Circle-casting was unknown. The directions were recognized, but not Watchtowers or Guardians — it was considered that otherworld forces were "just there". The attribution of fire as an element of the South is also an idea that developed with Wicca and was added at the time of migration to a Wiccan milieu. Prior to this, the South was considered as the domain of the Goddess from Beltaine to Sámhain, as the North was considered the domain of the God from Sámhain to Beltaine.
The staff, now the wand, was the emblem of the priest, the sword that of the champion, now combined in the person of the priest. The cauldron was the emblem of the priestess.
I'm afraid the hierarchy was rather paternalistic, yet the importance of the priestess was radical for that time period. In practice she was co-equal with the priest and her function frequently exceeded his in perceived value to the group. In addition to being the priestess of Dánu, she was responsible for all teaching and training.
The Athame had a very different connotation. Known simply as a scian or knife, it was emblematic of a warrior's weapons, carried but not used in the modern sense. Even today Celt-Gael sacred Space is cast with the wand or the hand, the sword and athame being simply emblematic.
The heroic traditions of the Gaels and especially the Tuatha Dé Dánaan were of great importance as was their interaction with the otherworld. Recitation of the legends and mythologies was an important part of each gathering. Cakes and wine usually took the form of a full meal, each person reserving a portion as an offering to the Gods.
Philosophically, their thoughts corresponded in many respects with that of Wicca. They recognized the immanence of divinity in all of creation and identified closely with the cycles of nature. They intuitively felt the overlapping of the otherwold with ours and developed means of interacting with it. High magic was completely foreign, but they did practice some sympathetic magic and were in some respects shamanistic. Total responsibility was a basic tenet — responsibility to oneself, the group and the Gods. The belief in an afterlife took the form of a period of time in the otherworld followed by rebirth.
I feel that these beliefs, combined with a recognition of the many Celtic aspects of Wicca, was the attractant to the religion. Coupled with a willingness to change, to adopt new ideas and practices; to alter much to retain the viability they were losing, with the opportunity to grow and to learn from Wicca is laudatory.
Does the pre-Wiccan entity still exist? Possibly — I don't know. When I was initiated in 1962 I was told that not all had come over, but as it was such a small remnant it is doubtful. If so, I wish them Bright Blessings in their chosen path and the knowledge that they are respected and not forgotten by their spiritual descendants.
The Celt-Gael will not be a large or major Tradition in modern Wicca. Our numbers will remain small, but our future is bright. Although we may be considered traditionalist in our personal approach and practices, we fully recognize that the growth of the Craft as a whole is beneficial. We find it exciting to explore new ideas and feel the energy and enthusiasm being engendered by the young Wiccans of today. Yes, there is misinformation and misconception being spread due to the ease of communication and uninformed 'experts', but the main thrust seems to be very positive. I am astounded by both the older and the extrapolated knowledge demonstrated by many of our young people and envy them the freshness of their approach. I have read deeply profound writings by people as young as 16 or 17. They are the future of the Craft and it behooves us to help them in any way we can. We can guide and advise them but never limit them. If some adopt our Tradition as their chosen path, they will be welcome and if at some time our Tradition changes because of them — so be it. We've changed before and evolution is good for the Craft. Yes, the future for our Tradition and for the Craft as a whole is very bright indeed.
by Jack Neilson
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The following ritual is that of Celt-Gael Wicca. There are elements which would not be recognized as valid by Celtic Traditionalists, Celtic Reconstructionists, or by some Wiccan Traditions. I present it simply as being the manner in which a small Wiccan Tradition prepares Sacred Space. For information regarding the Circle layout, history and practices of that Tradition, I refer readers to my article Celt-Gael Wicca. |
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The Circle is cast three times by the priest and three times by the priestess. The first circumambulation is directed towards the floor or ground, the second at waist height and the third at a 45-degree angle between the shoulders and the head.
"I delineate this space in the names of the Tuatha De Danaan, mighty Gods of our people. May it be for us a world between worlds and a time between times. May it be a sacred space wherein we may meet and commune with our Gods and with our brothers and sisters. May all that occurs herein be meet and fitting for the purpose for which it is cast. And may it continue to contain and maintain its benign influence until such time as it is properly opened to the world."
NORTH — "Is mise...
I call upon Eire, Goddess of the Land and of Sovereignty, guardian of Lia Fail from the land of Falias. I charge you to set your champions of the earth to stand guard at the northern portal of this sacred space and I invite you to join with us as we celebrate this (event) and to partake with us in all we do herein."
EAST — "Is mise...
I call upon Nuada, guardian of the Cliabh Solais from the land of Gorias. I charge you to set your champions of the Air to stand guard at the eastern portal of this sacred space and I invite you to join with us as we celebrate this (event) and to partake with us in all we do herein."
SOUTH — "Is mise...
I call upon Lugh, guardian of the Slea Bua from the land of Finias. I charge you to set your champions of the Fire to stand guard at the eastern portal of this sacred space and I invite you to join with us as we celebrate this (event) and to partake with us in all we do herein."
WEST — "Is mise...
I call upon Manannan, guardian of the Undri from the land of Murias. I charge you to set your champions of the Water to stand guard at the eastern portal of this sacred space and I invite you to join with us as we celebrate this (event) and to partake with us in all we do herein."
"Danu, Great Mother of the Gods and of our People, we call to You this night and ask that You join with us in this sacred space. Shed the rays of Your benign influence upon us that we may prosper in our rites and gain joy and peace in our lives."
Bile, Great Father of the Gods and of our People, we call to You this night and ask that You join with us in this sacred space. Shed the rays of Your benign influence upon us that we may prosper in our rites and gain joy and peace in our lives."
"I open this Circle in the names of the Tuatha De Danaan, mighty Gods of our people. As the Circle fades and the world re-enters, may we never forget that which was done herein and the peace of the World between worlds."