A little about Beltane!

 

BeltaneLovers

History of Beltane Beltane is also known as Walburge, Bealtaine, Bhealtainn and May Day. It is usually celebrated on May eve or the 1st of May. The actual translation of the word is debatable. Scholars agree that taine or teine means “fire” because the word is used to express fire today in both the Scottish and Irish Gaelic languages. The first syllable, Beal or Bel is not clearly defined. One theory is that the festival is named after the Celtic god Bel (also known as Beli, or Belinus). Therefore, Beltane would mean “Bel’s fire.” Beal, the Gaelic word for “shining one” or “brilliant,” gives Beltane the meaning of “brilliant fire.” On the eve of Beltane all fires were extinguished and relit with embers from the Beltane fire. The Celts built two fires created from the nine sacred woods (Rowan, Apple, Dogwood, Poplar, Juniper, Cedar, Pine, Holly and Oak). The herds were ritually driven between them to purify and protect them. The fires celebrated the return of life and fruitfulness to the earth and would protect, heal and purify anything or one that passed by or jumped over. Beltane is the Sacred Marriage and union of the God and Goddess. Beltane is also celebration of fertility, fruitfulness and the coming of summer. It is a time when the light half of the year is waxing and everything is growing and coming into full greenery and bloom. It is the last of the spring fertility festivals, and is a time when all prepare for the warm months ahead. Beltane celebrates the height of Spring and the flowering of life. The Goddess manifests as the May Queen and Flora. The God emerges as the May King and Jack in the Green. The danced Maypole represents Their unity, with the pole itself being the God and the ribbons that encompass it, the Goddess. Colors are the Rainbow spectrum. Beltane is a festival of flowers, fertility, sensuality, and delight. An old Swedish custom stated that the balefire had to be lit by two people–a male and a female, striking two flints together. This is symbolic of the sexual union of the God and Goddess. In Norway the balefires are called Balder’s Fires in honor of their Sun God. Old brooms were often thrown upon these fires and new ones, made during the winter, were brought out and dedicated to their intended purpose. Germanic and Dianic covens celebrate Bealtaine as a Night of the Dead, where ancestors are asked to join them at the warmth of the fire in much the same way the Celts do at Samhain. Prepare a May basket by filling it with flowers and goodwill and then give it to someone in need of healing and caring, such as a shut-in or elderly friend. Form a wreath of freshly picked flowers, wear it in your hair, and feel yourself radiating joy and beauty. Dress in bright colors. Dance the Maypole and feel yourself balancing the Divine Female and Male within. On May Eve, bless your garden in the old way by making love with your lover in it. Make a wish as you jump a bonfire or candle flame for good luck. Welcome in the May at dawn with singing and dancing.

A little about Mabon Sept 20th.

Symbolism of Mabon: 
Second Harvest, the Mysteries, Equality and Balance.

Symbols of Mabon: 
wine, gourds, pine cones, acorns, grains, corn, apples, pomegranates, vines such as ivy, dried seeds, and horns of plenty.

Herbs of Maybon: 
Acorn, benzoin, ferns, grains, honeysuckle, marigold, milkweed, myrrh, passionflower, rose, sage, solomon’s seal, tobacco, thistle, and vegetables.

Foods of Mabon: 
Breads, nuts, apples, pomegranates, and vegetables such as potatoes, carrots, and onions.

Incense of Mabon: 
Autumn Blend-benzoin, myrrh, and sage.

Colors of Mabon: 
Red, orange, russet, maroon, brown, and gold.

Stones of Mabon: 
Sapphire, lapis lazuli, and yellow agates.

Activities of Mabon: 
Making wine, gathering dried herbs, plants, seeds and seed pods, walking in the woods, scattering offerings in harvested fields, offering libations to trees, adorning burial sites with leaves, acorns, and pine cones to honor those who have passed over.

Spellworkings of Mabon: 
Protection, prosperity, security, and self-confidence. Also those of harmony and balance.

Deities of Mabon: 
Goddesses-Modron, Morgan, Epona, Persephone, Pamona and the Muses. Gods-Mabon, Thoth, Thor, Hermes, and The Green Man. 

LUGNASADH August 1 in the Northern Hemisphere, February 1 in the Southern

 

The Celtic harvest festival on August 1st takes its name from the Irish god Lugh, one of the chief gods of the Tuatha De Danann, giving us Lughnasadh in Ireland, Lunasdál in Scotland, and Laa Luanys in the Isle of Man. (In Wales, this time is known simply as Gwl Awst, the August Feast.)
Lugh dedicated this festival to his foster-mother, Tailtiu, the last queen of the Fir Bolg, who died from exhaustion after clearing a great forest so that the land could be cultivated. When the men of Ireland gathered at her death-bed, she told them to hold funeral games in her honor. As long as they were held, she prophesied Ireland would not be without song. Tailtiu’s name is from Old Celtic Talantiu, “The Great One of the Earth,” suggesting she may originally have been a personification of the land itself, like so many Irish goddesses. In fact, Lughnasadh has an older name, Brón Trogain, which refers to the painful labor of childbirth. For at this time of year, the earth gives birth to her first fruits so that her children might live.
Tailtiu gives her name to Teltown in County Meath, where the festival was traditionally held in early Ireland. It evolved into a great tribal assembly, attended by the High King, where legal agreements were made, political problems discussed, and huge sporting contests were held on the scale of an early Olympic Games. Artists and entertainers displayed their talents, traders came from far and wide to sell food, farm animals, fine crafts and clothing, and there was much storytelling, music, and high-spirited revelry, according to a medieval eye-witness account: “Trumpets, harps, hollow-throated horns, pipers, timpanists, unwearied…fiddlers, gleemen, bone-players and bag-pipers, a rude crowd, noisy, profane, roaring and shouting.”

This was also an occasion for handfastings ( trial marriages). Young men and women lined up on either side of a wooden gate in a high wall, in which a hole was carved, large enough for a hand. One by one, girl and boy would grasp a hand in the hole, without being able to see who was on the other side. They were now married, and could live together for year and day if they were so inclined and if it worked out the couple returned to next year’s gathering and officially separated by standing back to back and walking away from each other.
Throughout the centuries, the grandeur of Teltown dwindled away, but all over Ireland, right up to the middle of this century, country-people have celebrated the harvest at revels, wakes, and fairs – and some still continue today! It was usually celebrated on the nearest Sunday to August 1st, so that a whole day could be set aside from work. In later, the festival of Lughnasadh was christianized as Lammas, from the Anglo-Saxon, hlaf-mas, “Loaf-Mass,” but in rural areas, it was often remembered as “Bilberry Sunday,” for this was the day to climb the nearest “Lughnasadh Hill” and gather the earth’s freely-given gifts of the little black berries, which they might wear as special garlands or gather in baskets to take home for jam.
As of old, people sang and danced jigs and reels to the music of melodeons, fiddles and flutes, and held uproarious sporting contests and races. In some places, a woman—or an effigy of one—was crowned with summer flowers and seated on a throne, with garlands strewn at her feet. Dancers whirled around her, touching her garlands or pulling off a ribbon for good luck. In this way, perhaps, the ancient goddess of the harvest was still remembered with honor.

Recipes for Lughnasadh traditional Irish fare!
Because Lughnasadh is a celebration of the new harvest, people cooked special ritual and festive meals.

HERE ARE SOME EXAMPLES

Colcannon
Boxty
Blaeberry jam
Lammas Curds (Crowdie)
The Lammas Bannock
Cawl Cynhaeaf

1. Colcannon
In some parts of Ireland, the Feast of Lughnasadh came to be called Colcannon Sunday. Colcannon is a dish made from the first digging of potatoes.  The person cooking would be required to put on a special white apron kept for the occasion. , boiled a huge pot of potatoes over the fire, and mashed them with a wooden mallet. Often, they were seasoned with onions, garlic or cabbage. The cooked vegetables we

Colcannon

6 servings:
1 medium cabbage, quartered and core removed
2 lb potatoes, scrubbed and sliced with skins left on
2 medium leeks, thoroughly washed and sliced
1 cup milk
1/2 teaspoons each mace, salt, pepper
2 garlic cloves
8 tablespoons unsalted butter

Bring a pot of salted water to a boil and boil the cabbage until tender, about 12-15 minutes. Drain off the water and chop the cabbage. Set aside.

Bring another pot of water to a boil and boil the potatoes until tender. Drain off the water and set aside.

Put the leeks in a saucepan, cover with the milk, bring close to boiling and then turn down to a simmer until tender. Set aside.

Add the mace, salt and pepper, and garlic to the pot with the potatoes and mash well with a hand masher. Now add the leeks and their milk and mix in with the potatoes, taking care not to break down the leeks too much. Add a little more milk if necessary to make it smooth. Now mash in the cabbage and lastly the butter. The texture that you want to achieve is smooth-buttery-potato with interesting pieces of leek and cabbage well distributed in it.

Transfer the whole mixture to an ovenproof dish, make a pattern on the surface and place under the broiler to brown.

After the first mouthful, Irish families might call out, “Destruction to the Red-haired Hag!” The red-haired hag is a personification of hunger.

 

2. Boxty
If you have mashed potatoes left over, you can turn them into another traditional Irish dish.

Boxty (Potato Griddle Cakes) – makes12 x 3-inch pancakes (4 to 6 servings)
1 cup hot unseasoned mashed potatoes
2 tablespoons butter or margarine, softened
2 eggs, beaten
1 cup grated unpeeled raw potatoes
1/2 cup flour
2 teaspoons baking powder
1 teaspoon salt
1 teaspoon caraway seeds (optional)
1/4 teaspoon pepper
1/4 cup milk
Butter or margarine, for frying

In large bowl mix together mashed potatoes and 2 tablespoons butter. Stir in eggs and grated potatoes, then the flour, baking powder, salt, caraway seeds and pepper. Blend in milk. Heat 1 tablespoon butter to sizzling in large nonstick skillet. Drop potato mixture, about 2 1/2 tablespoons at a time, into skillet to form pa tties. Flatten slightly. Fry over medium-high heat until crisp and browned, turning once. Repeat with remaining potato mixture, adding butter to skillet as needed.Serve hot.
An old rhyme goes:

Boxty on the griddle,
boxty in the pan,
if you can’t make boxty,
you’ll never get a man.

 

3. Bilberries
Bilberries, ( fraocháin, blaeberries, blueberries, whortleberries,) the first wild fruits, were a sign of the earth’s covenant with her children, so it was very important to gather and share them with the community. In early Ireland, bilberries were sent as tribute to the High King, according to the medieval Book of Rights:

On the calends of August to the king
Were brought from each respective district,
… the heath-fruit of Brigh-Leithe;

Quantities were eaten on the way up to the Lughnasadh hill of assembly, but the ones that managed to make it down might be made into jam or “fraughan cakes” or simply mashed with cream. A special treat was bilberry wine, which was most enjoyed by lovers, and had the reputation for hastening on the wedding! As was typical in a more neighborly society, some were set aside for those who could not make the climb. And some were also left behind on a special cairn or rock as an offering to an old, almost-forgotten god who first brought the harvest to Ireland.

Here’s a recipe for traditional blaeberry jam that comes from Scotland. Wild blaeberries (vaccinium myrtillus) are much smaller and tarter than the commercial blueberry, but the rhubarb in this recipe adds sharpness and texture.

Blaeberry Jam
2 lb blaeberries
1/2lb rhubarb
2 lb preserving sugar
(Makes 3lb.)

Wash, trim and roughly chop the rhubarb, put it into a pan and cook gently until it starts to soften. Stir in the sugar and when it has dissolved add the blaeberries and bring the jam to the boil. Boil it rapidly for up to 20 minutes to setting point. Cool slightly then pour into clean warm jars, cover, label and store.
(Test for setting point: test the jam by placing a spoonful on a plate, letting it cool and then pushing the surface with your finger: if it wrinkles the jam is ready)

From: Janet Warren, A feast of Scotland, Lomond Books,1990, ISBN 1-85051-112-8.

5. Lammas Curds

In the Scottish Highlands, when the cattle were brought down to the strath, (valley) from their summer pastures on the hills, mothers gave their children and all others returned from the sheilings a small cheese of curds made from that day’s milk, for luck and good-will. More curds and butter were specially prepared for the high feast later that day. The Lammas cheese was probably a kind of crowdie. Caraway seeds can be added to the recipe below to give it the authentic flavoring.

Crowdie
Put two pints (40 fl.oz.) of freshly sour or thick milk into a pan and place on a slow heat and watch until it curdles. Do not allow the milk to simmer or boil otherwise the curds will harden. When the curd sets let it cool before you attempt draining the whey.

Line a colander with a clean muslin cloth and transfer the curds into it and leave until most of the whey has drained before squeezing the last of the whey out by hand. Mix the crowdie with a little salt until it has a smooth texture. Now blend the crowdie with a little cream and place the mixture in a dish and allow to rest in a refrigerator.

6. The Lammas Bannock

In Scotland, the first fruits were celebrated by the making of a ‘bonnach lunastain’ or Lunasdál bannock, or cake. In later times, the bannock was dedicated to Mary, whose feastday, La Feill Moire, falls on August 15th, two days later than the date of Lammas according to the old reckoning. A beautiful ceremony, which, no doubt, had pagan origins, attended the cutting of the grain (usually oats or bere.) In the early morning, the whole family, dressed in their best, went out to the fields to gather the grain for the ‘Moilean Moire,’ the ‘fatling of Mary.’ They laid the ears on a sunny rock to dry, husked them by hand, winnowed them in a fan, ground them in a quern, kneaded them on a sheepskin, and formed them into a bannock. A fire was kindled of rowan or another sacred wood to toast the bannock, then it was divided amongst the family, who sang a beautiful paean to Mother Mary while they circled the fire in a sunwise direction.
Here is a modern recipe you can try:

Pitcaithly Bannock
8 oz flour
4 oz butter
2 oz caster sugar
1oz chopped almonds
1oz mixed candied peel

Set oven to 325F/Gas 3. Grease a baking sheet. Sift the flour into a bowl. Add the sugar and butter and rub in to form a dough. Add the almonds and mix in the peel, making sure they are evenly distributed. Form into a thick round on a lightly floured surface and prick all over with a fork. Place on the sheet and bake for about 45-60 minutes. Allow to cool and serve sliced thinly and buttered.

7. Cawl Cynhaeaf

In Wales, harvest celebrations were not for the weak-stomached. An 18thc account describes a feast of ‘the contents of a brewing pan of beef and mutton, with arage and potatoes and pottage, and pudding of wheaten flour, about twenty gallons of light ale and over twenty gallons of beer.’ After this, the guests were expected to drink more beer and dance to the music of the fiddle. Well, harvesting was very hard work, but for our more sedentary modern lifestyle, here is a low-fat version:

Cawl Cynhaeaf – Harvest Broth
2 1/2lbs. Welsh neck of lamb
1/2lb peas
1/2lb broad beans
1 medium carrot
1 onion
1 small turnip
1 small cauliflower
5 sprigs of parsley
1 qt. water
salt and pepper

Remove as much fat as possible from the meat. Place the meat in a large saucepan and cover with the water.Bring to the boil and skim any fat from the surface of the liquid. Shell the peas and beans. Peel and dice the carrot, onion and turnip. Add the vegetables,
except the cauliflower, to the meat. Season. Cover the saucepan and simmer slowly for 3 hours. 30 minutes before serving the broth, cut the cauliflower into sprigs and add to the saucepan. Serve hot decorated with sprigs of parsley.

From: Country Cookery – Recipes from Wales by Sian Llewellyn.

 

Beltane Article by Christina Aubin

Beltane — Holiday Details and History

Author: Christina Aubin [a WitchVox Sponsor]
Posted: April 30th. 2000 
Times Viewed: 189,319 

Beltane is the last of the three spring fertility festivals, the others being Imbolc and Ostara. Beltane is the second principal Celtic festival (the other being Samhain). Celebrated approximately halfway between Vernal (spring) equinox and the midsummer (Summer Solstice). Beltane traditionally marked the arrival if summer in ancient times.

At Beltane the Pleiades star cluster rises just before sunrise on the morning horizon, whereas winter (Samhain) begins when the Pleiades rises at sunset. The Pleiades is a cluster of seven closely placed stars, the seven sisters, in the constellation of Taurus, near his shoulder. When looking for the Pleiades with the naked eye, remember it looks like a tiny dipper-shaped pattern of six moderately bright stars (the seventh can be seen on very dark nights) in the constellation of Taurus. It stands very low in the east-northeast sky for just a few minutes before sunrise.

Beltane, and its counterpart Samhain, divide the year into its two primary seasons, winter (Dark Part) and summer (Light Part). As Samhain is about honoring Death, Beltane, its counter part, is about honoring Life. It is the time when the sun is fully released from his bondage of winter and able to rule over summer and life once again.

Beltane, like Samhain, is a time of “no time” when the veils between the two worlds are at their thinnest. No time is when the two worlds intermingle and unite and the magic abounds! It is the time when the Faeries return from their winter respite, carefree and full of faery mischief and faery delight. On the night before Beltane, in times past, folks would place rowan branches at their windows and doors for protection, many otherworldly occurrences could transpire during this time of “no time”. Traditionally on the Isle of Man, the youngest member of the family gathers primroses on the eve before Beltane and throws the flowers at the door of the home for protection. In Ireland it is believed that food left over from May Eve must not be eaten, but rather buried or left as an offering to the faery instead. Much like the tradition of leaving of whatever is not harvested from the fields on Samhain, food on the time of no time is treated with great care.

When the veils are so thin it is an extremely magical time, it is said that the Queen of the Faeries rides out on her white horse. Roving about on Beltane eve She will try to entice people away to the Faeryland. Legend has it that if you sit beneath a tree on Beltane night, you may see the Faery Queen or hear the sound of Her horse’s bells as She rides through the night. Legend says if you hide your face, She will pass you by but if you look at Her, She may choose you. There is a Scottish ballad of this called Thomas the Rhymer, in which Thomas chooses to go the Faeryland with the Queen and has not been seen since.

Beltane has been an auspicious time throughout Celtic lore, it is said that the Tuatha de Danaan landed in north-west Connacht on Beltane. The Tuatha de Danaan, it is said, came from the North through the air in a mist to Ireland. After the invasion by the Milesians, the Tuatha faded into the Otherworld, the Sidhe, Tir na nOg.

The beginning of summer heralds an important time, for the winter is a difficult journey and weariness and disheartenment set in, personally one is tired down to the soul. In times past the food stocks were low; variety was a distant memory. The drab non-color of winter’s end perfectly represents the dullness and fatigue that permeates on so many levels to this day. We need Beltane, as the earth needs the sun, for our very Spirit cries out for the renewal of summer jubilation.

Beltane marks that the winter’s journey has passed and summer has begun, it is a festival of rapturous gaiety as it joyfully heralds the arrival of summer in her full garb. Beltane, however, is still a precarious time, the crops are still very young and tender, susceptible to frost and blight. As was the way of ancient thought, the Wheel would not turn without human intervention. People did everything in their power to encourage the growth of the Sun and His light, for the Earth will not produce without the warm love of the strong Sun. Fires, celebration and rituals were an important part of the Beltane festivities, as to insure that the warmth of the Sun’s light would promote the fecundity of the earth.

Beltane marks the passage into the growing season, the immediate rousing of the earth from her gently awakening slumber, a time when the pleasures of the earth and self are fully awakened. It signals a time when the bounty of the earth will once again be had. May is a time when flowers bloom, trees are green and life has again returned from the barren landscape of winter, to the hope of bountiful harvests, not too far away, and the lighthearted bliss that only summer can bring.

Beltane translated means “fire of Bel” or “bright fire” – the “bale-fire”. (English – bale; Anglo-Saxon bael; Lithuanian baltas (white)) Bel (Bel, Bile, Beli, Belinus, Belenos) is the known as the bright and shinning one, a Celtic Sun God. Beli is the father, protector, and the husband of the Mother Goddess.

Beltane is the time of the yearly battle between Gwyn ap Nudd and Gwythur ap Greidawl for Creudylad in Welsh mythology. Gwyn ap Nudd the Wild Huntsman of Wales, he is a God of death and the Annwn. Creudylad is the daughter of Lludd (Nudd) of the Silver Hand (son of Beli). She is the most beautiful maiden of the Island of Mighty. A myth of the battle of winter and summer for the magnificent blossoming earth.

In the myth of Rhiannion and Pwyll, it is the evening of Beltane, that Rhiannon gives birth to their son. The midwives all fell asleep at the same time, as they were watching over Rhiannon and her new baby, during which he was taken. In order to protect themselves, they smeared blood (from a pup) all over Rhiannon, to which they claim she had eaten her son. The midwives were believed, and Rhiannon was forced to pay penance for seven years. She had to carrying people on her back from the outside of the gate to the palace, although rarely would any allow her to do so. The baby’s whereabouts were a mystery. Oddly, every Beltane night, one of Pwyll’s vassals, Teirnyon Twryv Vliant, had a mare that gave birth but the colt disappeared. One Beltane night Teirnyon Twryv Vliant awaited in the barn for the mare to foaled, when she did, he heard a tremendous noise and a clawed arm came through the window and grabbed the colt. Teirnyon cut off the arm with his sword, and then heard a wailing. He opened the door and found a baby, he brought it to his wife and they adopted Gwri Wallt Euryn (Gwri of the Golden Hair). As he grew he looked like Pwyll and they remembered they found him on the night Rhiannon’s baby became lost. Teirnyon brought Gwri of the Golden Hair to the castle, told the story, and he was adopted back to his parents, Rhiannon and Pwyll, and and named by the head druid, Pryderi (trouble) from the first word his mother had said when he was restored to her. “Trouble is, indeed, at an end for me, if this be true”.

This myth illustrates the precariousness of the Beltane season, at the threshold of Summer, the earth awakening, winter can still reach its long arm in and snatch the Sun away (Gwri of the Golden hair). “Ne’er cast a clout ’til May be out” (clout: Old English for cloth/clothing). If indeed the return of summer is true than the trouble (winter) is certainly over, however one must be vigilant.

On Beltane eve the Celts would build two large fires, Bel Fires, lit from the nine sacred woods. The Bel Fire is an invocation to Bel (Sun God) to bring His blessings and protection to the tribe. The herds were ritually driven between two needfires (fein cigin), built on a knoll. The herds were driven through to purify, bring luck and protect them as well as to insure their fertility before they were taken to summer grazing lands. An old Gaelic adage: “Eadar da theine Bhealltuinn” – “Between two Beltane fires”.

The Bel fire is a sacred fire with healing and purifying powers. The fires further celebrate the return of life, fruitfulness to the earth and the burning away of winter. The ashes of the Beltane fires were smudged on faces and scattered in the fields. Household fires would be extinguished and re-lit with fresh fire from the Bel Fires.

Celebration includes frolicking throughout the countryside, maypole dancing, leaping over fires to ensure fertility, circling the fire three times (sun-wise) for good luck in the coming year, athletic tournaments feasting, music, drinking, children collecting the May: gathering flowers. children gathering flowers, hobby horses, May birching and folks go a maying”. Flowers, flower wreaths and garlands are typical decorations for this holiday, as well as ribbons and streamers. Flowers are a crucial symbol of Beltane, they signal the victory of Summer over Winter and the blossoming of sensuality in all of nature and the bounty it will bring.

May birching or May boughing, began on Beltane Eve, it is said that young men fastened garland and boughs on the windows and doors of the young maidens upon which their sweet interest laid. Mountain ash leaves and Hawthorne branches meant indicated love whereas thorn meant disdain. This perhaps, is the forerunner of old May Day custom of hanging bouquets hooked on one’s doorknob?

Young men and women wandered into the woods before daybreak of May Day morning with garlands of flowers and/or branches of trees. They would arrive; most rumpled from joyous encounters, in many areas with the maypole for the Beltane celebrations. Pre-Christian society’s thoughts on human sexuality and fertility were not bound up in guilt and sin, but rather joyous in the less restraint expression of human passions. Life was not an exercise but rather a joyful dance, rich in all beauty it can afford.

In ancient Ireland there was a Sacred Tree named Bile, which was the center of the clan, or Tuatha. As the Irish Tree of Life, the Bile Pole, represents the connection between the people and the three worlds of Bith: The Skyworld (heavens), The Middleworld (our world), and The Otherworld. Although no longer the center life, the Bile pole has survived as the Beltane Maypole.

The Maypole is an important element to Beltane festivities, it is a tall pole decorated with long brightly colored ribbons, leaves, flowers and wreaths. Young maidens and lads each hold the end of a ribbon, and dance revolving around the base of the pole, interweaving the ribbons. The circle of dancers should begin, as far out from the pole as the length of ribbon allows, so the ribbons are taut. There should be an even number of boys & girls. Boys should be facing clockwise and girls counterclockwise. They each move in the direction that they are facing, weaving with the next, around to braid the ribbons over-and-under around the pole. Those passing on the inside will have to duck, those passing on the outside raise their ribbons to slide over. As the dances revolve around the pole the ribbons will weave creating a pattern, it is said that the pattern will indicate the abundance of harvest year.

In some areas there are permanent Maypoles, perhaps a recollection of ancient clan Bile Pole memory. In other areas a new Maypole is brought down on Beltane Eve out from the wood. Even the classical wood can vary according to the area tradition is pulled from, most frequently it seems to be birch as “the wood”, but others are mentioned in various historical documents.

Today in some towns and villages a mummer called Jack in the Green (drawing from the Green man), wears a costume made of green leaves as he dances around the May pole. Mumming is a dramatic performance of exaggerated characters and at Beltane the characters include Jack in the Green and the Fool. The Fool, and the Fool’s journey, symbolism can be understood in relation to Beltane as it is the beginning of beginnings, the emergence from the void of nothingness (winter), as one can also see the role of the green man as the re-greening of the world.

Traditionally in many areas Morris dancers can be found dancing around the Maypole. Morris dancing can be found in church records in Thame England going back to 1555. Morris dancing is thought to have originated many centuries ago as part of ancient religious ceremonies, however it seems that Morris dancing became associated with Mayday during the Tudor times, and its originating history is not all that easily traced, as is the way with many traditions.

The Maypole dance as an important aspect of encouraging the return of fertility to the earth. The pole itself is not only phallic in symbolism but also is the connector of the three worlds. Dancing the Maypole during Beltane is magical experience as it is a conduit of energy, connecting all three worlds at a time when these gateways are more easily penetrable. As people gaily dance around and around the pole holding the brightly colored ribbons, the energy it raises is sent down into the earth’s womb, bringing about Her full awakening and fruitfulness.

In Padstow, Cornwall, Beltane morning a procession is led by the “obby oss” a costumed horse figure, in a large circular banded frock and mask. The procession is full of song, drums and accordions. Professor Ronald Hutton of Bristol University points out that the first account of the Padstow May Day ‘Obby ‘Oss revelries was written in 1803. He offers evidence however that, like English Morris Dancing, its origins lie in English medieval times. This does not discount the possibility that its roots lay in the foundation of the fertility rites of Beltane, a more politically correct transmutation of fertility acts.

There is also a Queen of May. She is said in many areas to have worn a gold crown with a single, gold leaf at its front, in other areas her crown was made of fresh flowers. She was typically chosen at the start of the Beltane festival, which in time past was after sundown on the eve before Beltane day. Many accounts mention both a May Queen and King being chosen, whom would reign from sundown the eve before the Beltane day to sunset on Beltane. Among their duties would be to announce the Beltane games and award the prizes to the victors. The rudimentary base of this practice can be drawn back to the roots of Beltane festivities, the union of the Goddess and Her Consort, the joining of earth and sun, the endowment of summer. The Goddess has many guises: Danu – The Great Mother, Blodeuwedd (the Flower Bride), Isolt (Iseult, Isolde) and many, many others. The consort can also take many forms including the Green Man, Cernunnos or Tristan.

As Beltane marks this handfasting (wedding) of the Goddess and God, it too marks the reawakening of the earth’s fertility in its fullest. This is the union between the Great Mother and her Young Consort, this coupling brings new life on earth. It is on a Spiritual level, the unifying of the Divine Masculine and the Divine Feminine to bring forth the third, consciousness. On the physical, it is the union of the Earth and Sun to bring about the fruitfulness of the growing season.

It is customary that trial unions, for a year and a day, occur at this time. More or less these were statements of intent between couples, which were not legally binding. The trial marriages (engagements) typically occurred between a couple before deciding to take a further step into a legally binding union. It seems ancient wisdom understood that one does not really know another until they have lived with them, and when you live together things change and we change, as well. With this understanding unions were entered upon, first as a test period, and then if desired, a further commitment could be taken. It through always knowing that it is only through the choice of both to remain, that the relationship exists favorably.

May, however, according to old folklore is not a favorable time for marriages in the legal and permanent sense. There is reference after reference in the old books of this belief, and according to my Irish grandmother, May is not the month to marry, woe is to had by those who do. I can understand the premise of this folklore, May is the Goddess and God’s handfasting month, all honor would be Hers and His.

Water is another important association of Beltane, water is refreshing and rejuvenating, it is also imperative to life. It is said that if you bathe in the dew gathered before dawn on Beltane morn, your beauty will flourish throughout the year. Those who are sprinkled with May dew are insured of health and happiness. There are other folk customs such as drinking from the well before sunrise on Beltane Morn to insure good health and fortune.

The central color of Beltane is green. Green is the color of growth, abundance, plentiful harvest, abundant crops, fertility, and luck. White is another color that is customary, white brings the energies of cleansing, peace, spirituality, and the power to dispel negativity. Another color is red who brings along the qualities of energy, strength, sex, vibrancy, quickening, health, consummation and retention. Sun energy, life force and happiness are brought to Beltane by the color yellow. Blues and purples (Sagittarius energies: expansion, Good Fortune, magic, spiritual power, Success), and pinks (Venus energies). Beltane is rich in vibrant color, lighting the eyes and cheering the Spirit as we leave the dreariness of winter behind.

It is customary to bake a colorful fruit and spiced filled bread for festivals in the Celtic lands, traditionally this festival bread is sweet dough made with sweetmeat and spices. In Scotland they are the bannock – Bonnach Bealtain – for Beltane, in Wales – Bara Brith, Ireland it is Barm Brack and in Brittany Morlaix Brioche. For Beltane this bread was made the eve before Beltane day, is it said that the bread should not allow it to come into contact with steel during preparation (steel is harmful, deadly to the faery folk).

Bannocks are actually uncut scones originally cooked on a griddle. Wheat does not grow well in the Highlands, originally bannocks were made with oat or barley flour made into dough with little water and no leavening. Traditionally, a portion of the cake was burned or marked with ashes. The recipient of the burnt cake jumped over a small fire three times to purify and cleanse him or herself of any ill fortune. Offerings of bannocks and drink are traditionally left on doorsteps and roadways for the Faeries as an offering, in hope of faery blessings.

May is the month of sensuality and sexuality revitalized, the reawakening of the earth and Her Children. It is the time when we reawaken to the vivid colors, vibrant scents, tingling summer breezes, and the rapture of summer after a long dormant winter. It is a time of extraordinary expression of earth, animal, and person a time of great enchantment and celebration.

The excitement and beauty of Beltane can not be better expressed than through the gaiety and joy of our children. There is not doubt “spring fever” hits at Beltane, and hits hard. Children are full of unbridled energy charged up and ready to go! Children always amplify the seasonal energies and the thrill of their change, they bring richness and merriment wherever they go.

It is the child’s unrestrained expression of bliss and delight that is what Beltane is all about. It is the sheer joy of running through fields, picking flowers, rapturing in the sunlight, delighting in the fragrance of spring, dancing in the fresh dew covered grass. Our children guide us through the natural abandonment of our adult sensibilities and show us how to take grand pleasure, warmth and bliss from the gift of Beltane.

Blessed Beltane to you and yours!

Christina Aubin
Beltaine 2000