Saturday, May 16, 2009

Grey Abbey Conservation Project & The Irish Penny Journal, 1840: Saint Bridget's Shawl

The Grey Abbey Conservation Project

It is intended to include historical and archaeological material relating to Grey Abbey and Kildare Town, as well as keeping you posted on the work of the Project. The Grey Abbey Conservation Project is based in Kildare Town, County Kildare.

Latest...

POEM BY PADDY McCORMACK DEDICATED TO ST. BRIGID [Jan 30, 2009]
Poem by Paddy McCormack of Kildare Town dedicated to St. Brigid, to commemorate St. Brigid's Day, 1st February. The McCormack family have long been in business in Kildare Town and Paddy McCormack, who was well known for his poems and songs throughout Ireland and the US, is buried in Lackagh Cemetery. ...more

Contained within this splendid site are many pieces about Saint Brigid, including, from the November 14, 1840 issue of the Irish Penny Journal, the lovely tale-within-a-tale of Saint Brigid's Shawl, as told to "T.E." by the extraordinary character, Pat Mowlds.

THE IRISH PENNY JOURNAL.
NUMBER 20. SATURDAY, NOVEMBER 14, 1840. VOLUME I.
BY T. E., AUTHOR OF “DARBY DOYLE,” ETC.
AMONGST the many extraordinary characters with which this country abounds, such as fools, madmen, onshochs, omadhauns, hair-brains, crack-brains, and naturals, I have particularly taken notice of one. His character is rather singular. He begs about Newbridge, county of Kildare: he will accept of any thing offered him, except money—that he scornfully refuses; which fulfils the old adage, “None but a fool will refuse money.” His habitation is the ruins of an old fort or ancient stronghold called Walshe’s Castle, on the road to Kilcullen, near Arthgarvan, and within a few yards of the river Liffey, far away from any dwelling. There he lies on a bundle of straw, with no other covering save the clothes he wears all day. Many is the evening I have seen this poor crazy crea­ture plod along the road to his desolate lodging. There is another stamp of singularity on his character: his name is Pat Mowlds, but who dare attempt to call him Pat? It must be Mr Mowlds, or he will not only be offended himself, but will surely offend those who neglect this respect. In general he is of a downcast, melancholy disposition, boasts of being very learned, is much delighted when any one gives him a ballad or old newspaper. Sometimes he gets into a very good humour, and will relate many anecdotes in a droll style.
About two years ago, as I happened to be sauntering along the border of the Curragh, I overtook this solitary being.
“A fine morning, Mr Mowlds,” was my address.
“Yes, sur, thank God, a very fine morning; shure iv we don’t have fine weather in July, when will we have it ?“
“What a great space of ground this is to lie waste—what a quantity of provisions it would produce—what a number of people it would employ and feed!” said I.
“Oh, that’s very thrue, sur; but was it all sown in pittaties, what would become ov the poor sheep? Shure we want mutton as well as pittaties—besides, all the devarshin we have every year.—Why, thin, maybe ye have e’er an ould newspaper or ballit about ye?“
I said I had not, but a couple of Penny Journals should be at his service which I had in my pocket.
“Och, any thing at all that will keep a body amused, though I have got a great many of them; but among them all I don’t see any pitcher or any account of the round tower furninst ye; nor any account ov the fire Saint Bridget kept in night an’ day for six hundred years; nor any thing about the raison why it was put out; nor any thing about how Saint Bridget came by this piece ov ground; nor any thing about the ould Earl ov Kildare, who rides round the Curragh every seventh year with silver spurs and silver reins to his horse—God bless ye, sur, have ye e’er a bit of tobacky?—there’s not a word about this poor counthry at all.”
My senses were now driven to anxiety—I gave him some tobacco. He then resumed:—
“Och, an’ faix it’s myself that can tell all about those things. Shure my grandfather was brother to one of the ould anshint bards who left him all his books, and he left them to my mother, who left them to me.”
“Well, Mr Mowlds,” I said, “you must have a perfect knowledge of those things—let us hear something of their contents.”
“Why, thin, shure, sur, I can’t do less. Now, you see, sur, it’s my fashion like the priests and ministhers goin’ to praich: they must give a bit ov a text out ov some larned book, and that’s the way with me. So here goes—mind the words:
“The seventeenth ov March, on King Dermot’s great table,
Where ninety-nine beeves were all roast at a time,
We dhrank to the memory, while we wor able,
Ov Pathrick, the saint ov our nation;
And gaily wor dhrinkin’, roarin’, shoutin’,
Cead mille faltha, acushla machree.
There was Cathleen so fair, an’ Elleen so rare!
With Pathrick an’ Nora,
An’ flauntin’ Queen Dorah!
On Pathrick’s day in the mornin’.
Whoo!!!
County Kildare an’ the sky over it!
Short grass for ever !”
He thus ended with a kick up of his heel which nearly touched the nape of his neck, and a flourish of his stick at the same time. Then turning to me he said,
“I am not going to tell you one word about the fire—I am going to tell you how Saint Bridget got all this ground. Bad luck to Black Noll (a name given to Cromwell) with his crew ov dirty Sasanachs that tore down the church; and if they could have got on the tower, that would be down also. No matther—every dog will have his day. Sit down on this hill till we have a shaugh ov the dhudheen. In this hill lie buried all the bones ov the poor fellows that Gefferds killed the time ov the throuble, peace an’ rest to their souls!”
“But to the story, Mr Mowlds,” I said, as I watched him with impatiencc while he readied his pipe with a large pin.
“Well, sur, here goes. Bad luck to this touch, it’s damp: the rain blew into my pocket t’other night an’ wetted it—ha, I have it.
Now, sur, you persave by the words ov my text that a great feast was kept up every year at the palace of Castle­dermot on Saint Pathrick’s day. Nothing was to be seen for many days before but slaughtering ov bullocks, skiverin’ ov pullets, rowlin’ in ov barrels, an’ invitin’ all the quolity about the counthry; nor did the roolocks and spalpeens lag behind—they never waited to be axt; all came to lind a frindly hand at the feast; nor war the kings ov those days above raisin’ the ax to slay a bullock. King O’Dermot was one ov those slaughtherin’ kings who wouldn’t cringe at the blood ov any baste.
‘Twas on one ov those festival times that he sallied out with his ax in his hand to show his dexterity in the killin’ way. The butchers brought him the cattle one afther another, an’ he laid them down as fast as they could be dhrained ov their blood.
Afther layin’ down ninety-nine, the last ov a hundhred was brought to him. Just as he riz the ax to give it the clout, the ox with a sudden chuck drew the stake from the ground, and away with him over hill an’ dale, with the swingin’ block an’ a hundred spalpeens at his heels. At last he made into the river just below Kilcullen, when a little gossoon thought to get on his back; but his tail bein’ very long, gave a twitch an’ hitched itself in a black knot round the chap’s body, and so towed him across the river.
Away with him then across the Curragh, ever till he came to where Saint Bridget lived. He roared at the gate as if for marcy. Saint Bridget was just at the door when she saw the ox with his horns thrust through the bars.
‘Arrah, what ails ye, poor baste?’ sez she, not seein’ the boy at his tail.
‘Och,’ sez the boy, makin’ answer for the ox, ‘for marcy sake let me in. I’m the last ov a hundred that was goin’ to be kilt by King O’Dermot for his great feast to.morrow; but he little knows who I am.’
Begor, when she heard the ox spake, she was startled; but rousin’ herself, she said,
‘Why, thin, it ‘ud be fitther for King O’Dermot to give me a few ov yees, than be feedin’ Budhavore: it’s well you come itself.’
‘Ah, but, shure, you won’t kill me, Biddy Darlin,’ sez the chap, takin’ the hint, as it was nigh dark, and Biddy couldn’t see him with her odd eye; for you must know, sur, that she was such a purty girl when she was young, that the boys used to be runnin’ in dozens afther her. At last she prayed for somethin’ to keep them from tormenting her. So you see, sur, she was seized with the small-pox at one side ov her face, which blinded up her eye, and left the whole side ov her face in furrows, while the other side remained as beautiful as ever
‘In troth you needn’t fear me killin’ ye,’ sez she; ‘but where can I keep ye?’
‘Och,’ says the arch wag, ‘shure when I grow up to be a bull I can guard yer ground.’
‘Ground, in yeagh,’ sez the saint; ‘shure I havn’t as much as would sow a ridge ov pittaties, barrin’ the taste I have for the girls to walk on.’
‘And did you ax the king for nane?’ sed the supposed ox.
‘In troth I did, but the ould budhoch refused me twice’t.’
‘Well, Biddy honey,’ sez the chap, ‘the third offer’s lucky. Go to-morrow, when he’s at dinner, and you may come at the soft side ov him. But won’t you give some refreshment to this poor boy that I picked up on the road? I fear he is dead or smothered hanging at my tail.’
Well, to be sure, the chap hung his head (moryeah) when he sed this.
Out St Bridget called a dozen ov nuns, who untied the knot, and afther wipin’ the chap as clean as a new pin, brought him into the kitchen, and crammed him with the best of aitin’ and drinkin’; but while they wor doing this, away legged the ox. St Bridget went out to ax him some questions consarnin’ the king, but he was gone.
“Pon my sowkins,’ sed she, ‘but that was a mighty odd thing entirely. Faix, an it’s myself that will be off to Castledermot to-morrow, hit or miss.’
Well, sur, the next day she gother together about three dozen nuns.
‘Toss on yer mantles,’ sez she, ‘an’ let us be off to Castledermot.’
‘With all harts,’ sez they.
‘Come here, Norah,’ sez she to the sarvint maid. ‘Slack down the fire,’ sez she, ‘and be sure you have the kittle on. I couldn’t go to bed without my tay, was it ever so late.’
So afther givin’ her ordhers off they started.
Well, behould ye, sur, when she got within two miles ov the palace, word was brought to the king that St Bridget and above five hundred nuns were on the road, comin’ to dine with him.
‘O tundheranounthers,’ roared the king, ‘what’ll I do for their dinner? Why the dhoul didn’t she come an hour sooner, or sent word yestherday? Such a time for visithers! Do ye hear me, Paudeen Roorke?’ sez he, turnin’ to his chief butler: ‘run afther Rory Condaugh, and ax him did he give away the two hind quarthers that I sed was a little rare.’
‘Och, yer honor,’ sed Paudeen Roorke, ‘shure he gev them to a parcel of boccochs at the gate.’
‘The dhoul do them good with it! Oh, fire and faggots! what’ll become ov me?—shure she will say I have no hospita­lity, an’ lave me her curse. But, cooger, Paudeen: did the roolocks overtake the ox that ran away yestherday?’
‘Och, the dhoul a haugh ov him ever was got, yer honor.’
‘Well, it’s no matther; that’ll be a good excuse; do you go and meet her; I lave it all to you to get me out ov this hobble.’
‘Naboclish,’ said Paudeen Roorke, cracking his fingers, an’out he started. Just as he got to the door he met her going to come in. Well become the king, but he shlipt behind the door to hear what ud be sed. ‘Bedhahusth,’ he roared to the guests that wor going to dhrink his health while his back was turned.
‘God save yer reverence!’ said St Bridget to the butler, takin’ him for the king’s chaplain, he had such a grummoch face on him; ‘can I see the king?’
‘God save you kindly!’ sed Paudeen, ‘to be shure ye can.
Who will I say wants him?’ eyeing the black army at her heels.
‘Tell him St Bridget called with a few friends to take pot luck.’
‘Oh, murther!’ sed Paudeen, ‘why didn’t you come an hour sooner? I’m afraid the meat is all cowld, we waited so long for ye.’
‘Och, don’t make any bones about it,’ sed St Bridget: ‘it’s a cowld stummock can’t warm its own mait.’
‘In troth that’s thrue enough,’ sed Paudeen; ‘but I fear there isn’t enough for so many.
‘Why, ye set of cormorals,’ sed she, ‘have ye swallied the whole ninety-nine oxen that ye kilt yestherday?’
‘Oh, blessed hour!’ groaned the king to himself, ‘how did she know that? Och, I suppose she knows I’m here too.’
‘Oh, bad scran to me!’ said Paudeen, ‘but we had the best and fattest keepin’ for you, but he ran away.’
‘In troth you needn’t tell me that,’ sez she; ‘I know all about yer doings. If I’m sent away without my dinner itself, I must see the king.’
Just as she sed this, a hiccup seized the king, so loud that it reached the great hall. The guests, who war all silent by the king’s order, thought he sed hip, hip!—so. Such a shout, my jewel as nearly frightened the saint away.
‘In troth,’ ses she, ‘I’d be very sorry to venthur among such a set of riff-raff, any way. But who’s this behind the door?’ sez she, cockin’ her eye. ‘Oh, I beg pardon!—I hope no inthrusion—there ye are—ye’ll save me the trouble ov goin’ in.’
‘Oh,’ sed the king (hic), ‘I tuck a little sick in my stum­mock, and came down to get fresh air. I beg pardon. Why didn’t you come in time to dinner?’
‘I want no dinner,’ said she; ‘I came to speak on affairs ov state.’
‘Why, thin,’ said the king, ‘before ye state them, ye must come in and take a bit in yer fingers, at any rate.’
‘In troth,’ sez she, ‘I was always used to full and plenty, and not any scrageen bits; and to think ov a king’s table not having a flaugooloch meal, is all nonsense: that’s like the taste ov ground I axt ye for some time ago.’
Begor, sur, when she sed that, she gev him such a start that the hiccough left him.
‘Ah, Biddy, honey,’ sez he, ‘shure ye wor only passin a joke to cure me: say no more—it’s all gone.’
Just as he sed this, he heard a great shout at a distance: out he pulled his specks, an’ put them on his nose; when to his joy he saw a whole crowd ov spalpeens dhrivin’ the ox be­fore them. The king, forgettin’ who he was spaikin’ to, took off his caubeen, and began to wave it, as he ran off to meet them.
‘Oh! mahurpendhoul, but ye’re brave fellows,’ sez he; ‘who­ever it was that cotch him shall have a commission in my life guards. I never wanted a joint more. Galong, every mo­ther’s son ov yees, and borry all the gridirons and frying-pans ye can get. Hand me the axe, till I have some steaks tost up for a few friends.’
So, my jewel, while ye’d say thrap-stick, the ox was down, an’ on the gridirons before the life was half out ov him.
Well, to be shure, St Bridget got mighty hungry, as she had walked a long way. She then tould the king that the gen­tlemen should lave the room, as she could not sit with any one not in ordhers, and they being a little out ov ordher. So, to make themselves agreeable to her ordhers, they quit the hall, and went out to play at hurdles.
When the king recollected who he was goin’ to give dinner to, sez he to himself, ‘Shure no king ought to be above sarvin’ a saint.’ So over he goes to his wife the queen.
‘Dorah,’ sez he,’ do ye know who’s within?’ ‘Why, to be shure I do,’ sez she; ‘ain’t it Bridheen na Keogue?’
‘Ye’re right,’ sez he, ‘and you know she’s a saint; an’ I think it will be- for the good ov our sowls that she kem here to-day. Come, peel off yer muslins, and help me up wid the dinner.’
‘In troth I’ll not,’ sez the queen; ‘shure ye know I’m a black Prospitarian, an’ bleeve nun ov yer saints.’
‘Arrah, nun ov yer quare ways,’ sez he: ‘don’t you wish my sowl happy, any how?—an’ if you help me, you will be only helpin’ my sowl to heaven.’
‘Oh, in that case,’ sez she, ‘here’s at ye: and the sooner the betther. But one charge I’d give ye: take care how ye open your claub about ground: ye know she thought to come round ye twice before.
So in the twinklin’ ov an eye she went down to the kitchen, an’ put on a prashkeen, an’ was first dish at the table.
The king saw every one lashin’ away at their dinner except Bridget.
‘Arrah, Biddy, honey,’ sez he, ‘why don’t ye help yerself?’
‘Why, thin,’ sez she, ‘the dhoul a bit, bite or sup, I’ll take undher yer roof until ye grant me one favour.’
‘And what is that?’ sez the king; ‘shure ye know a king must stand to his word was it half his kingdom, and how do I know but ye want to chouse me out ov it: let me know first what ye want.’
‘Well, thin, Mr King O’Dermot,’ sez she, ‘all I want is a taste ov ground to sow a few pays in.’
‘Well, an’ how much do ye want, yer reverence,’ sez he, all over ov a thrimble, betune his wife’s dark looks, and the curse he expected from Bridget if he refused.
‘Not much,’ sez she, ‘for the present. You don’t know how I’m situated. All the pilgrims going to Lough Dhearg are sent to me to put the pays in their brogues, an’ ye know I havn’t as much ground as would sow a pint; but if ye only give me about fifty acres, I’ll be contint.’
‘Fifty acres!’ roared the king, stretching his neck like a goose.
‘Fifty acres!’ roared the queen, knitting her brows; ‘shure that much ground would fill their pockets as well as their brogues.’
‘There ye’re out ov it,’ said the saint; ‘why, it would’nt be half enough if they got their dhue according to their sins; but I’ll lave it to yerself.’
‘How much will ye give?’ ‘Not an acre,’ said the queen.
‘Oh, Dorah,’ sed the king, ‘let me give the crathur some.’
‘Not an inch,’ sed the queen, ‘if I’m to be misthress here.’
‘Oh, I beg pardon,’ sez the saint; ‘so, Mr King O’Der­mot, you are undher petticoat government I see; but maybe I won’t match ye for all that. Now, take my word, you shall go on penance to Lough Dhearg before nine days is about; and instead ov pays ye shall have pebble stones and swan shot in yer brogues. But it’s well for you, Mrs Queen, that ye’re out ov my reach, or I’d send you there barefooted, with no­thing on hut yer stockings.’
When the king heard this, he fell all ov a thrimble. ‘Oh, Dorah,’ sez he, ‘give the crathur a little taste ov ground to satisfy her.’
‘No, not as much as she could play ninepins on,’ sez she, shakin’ her fist and grindin’ her teeth together; ‘and I hope she may send you to Lough Dhearg, as she sed she would.’
‘Why, thin, have ye no feeling for one ov yer own sex?’ sez the saint. ‘I’ll go my way this minit, iv ye only give me as much as my shawl will cover.’
‘Oh, that’s a horse ov another colour,’ sez the queen; ‘you may have that, with a heart and a half. But you know very well if I didn’t watch that fool ov a man, he’d give the very nose off his face if a girl only axt him how he was.’
Well, sur, when the king heard this, he grew as merry as a cricket. ‘Come, Biddy,’ sez he, ‘we mustn’t have a dhry bargain, any how.’
‘Oh, ye’ll excuse me, Mr King O’Dermot,’ sez she; ‘I never drink stronger nor wather.’
‘Oh, son ov Fingal,’ exclaimed the king, ‘do ye hear this, and it Pathrick’s day!’
‘Oh, I intirely forgot that,’ sez she. ‘Well, then, for fear ye’d say I was a bad fellow, I’ll just taste. Shedhurdh.’
Well, sur, after the dhough-an-dheris she went home very well pleased that she was to get ever a taste ov ground at all, and she promised the king to make his pinance light, and that she would boil the pays for him, as she did with young men ov tendher conshinses; but as to ould hardened sinners, she’d keep the pays till they’d be as stale as a sailor’s bisket.
Well, to be shure, when she got home she set upwards ov a hundhred nuns at work to make her shawl, during which time she was never heard of. At last, afther six months’ hard la­bour, they got it finished.
‘Now, sez she, ‘it’s time I should go see the king, that he may come and see that I take no more than my right. So, taking no one with her barrin’ herself and one nun, off she set.
The king and queen were just sitting down to tay at the parlour window when she got there.
‘Whoo! talk of the dhoul and he’ll appear,’ sez he. ‘Why, thin, Biddy honey, it’s an age since we saw ye. Sit down; we’re just on the first cup. Dorah and myself were afther talkin’ about ye, an’ thought ye forgot us intirely. Well, did ye take that bit ov ground?’
‘Indeed I’d be very sorry to do the likes behind any one’s back. You must come to-morrow and see it measured.’
‘Not I, ‘pon my sowkins,’ sed the king: ‘do ye think me so mane as to doubt yer word?’
‘Pho! pho!’ sed the queen, ‘such a taste is not worth talkin’ ov; but, just to honour ye, we shall attind in state to-morrow. Sit down.’
She took up her station betune the king an’ queen: the purty side ov her face was next the king, an’ the ugly side next the queen.
‘I can’t be jealous ov you, at any rate,’ sod the queen to her­self, as she never saw her veil off before.
‘Oh, murther!’ sez the king, ‘what a pity ye’re a saint, and Dorah to be alive. Such a beauty!’
Just as he was starin’, the queen happened to look over at a looking-glass, in which she saw Biddys pretty side.
‘Hem!’ sez she, sippin’ her cup. ‘Dermot,’ sez she, ‘it’s very much out ov manners to be stuck with ladies at their tay. Go take a shaugh ov the dhudheen, while we talk over some affairs ov state.’
Begor, sur, the king was glad ov the excuse to lave them together, in the hopes St Bridget would convart his wife.
Well, sur, whatever discoorse they had, I disremember, but the queen came down in great humour to wish the saint good night, an’ promised to be on the road the next day to Kildare.
‘Faix,’ sez the saint, ‘I was nigh forgettin’ my gentility to wish the king good night. Where is he?’
‘Augh, and shure myself doesn’t know, barrin’ he’s in the kitchen.’
‘In the kitchen!’ exclaimed the saint; ‘oh fie!’
‘Ay, indeed, just cock yer eye,’ sez the queen, ‘to the a key-hole: that dhudheen is his excuse. I can’t keep a maid for him.’
‘Oh! is that the way with him?.—never fear: I’ll make his pinance purty sharp for that. At any rate call him out an’ let us part in friends.’
So, sur, afther all the compliments wor passed, the king sed he should go see her a bit ov the road, as it was late: so off he went. The moon had just got up, an’ he walked alongside the saint at the ugly side; but when he looked round to praise her, an’ pay her a little compliment, he got sich a fright that he’d take his oath it wasn’t her at all, so he was glad to get back to the queen.
Well, sur, next morning the queen ordhered the long car to be got ready, with plenty ov clean straw in it, as in those times they had no coaches; then regulated her life guards, twelve to ride before and twelve behind, the king at one side and the chief butler at the other, for without the butler she couldn’t do at all, as every mile she had to stop the whole re­tinue till she’d get refreshment. In the meantime, St Bridget placed her nuns twenty-one miles round the Curragh. At last the thrumpet sounded, which gave notice that the king was coming. As soon as they halted, six men lifted the queen up on the throne, which they brought with them on the long car. The king ov coorse got up by her side.
‘Well, Dorah,’ sez he in a whisper, ‘what a laugh we’ll have at Biddy, with her shawl!’
‘I don’t know that neither,’ sez the queen. ‘It looks as thick as Finmocool’s boulsther, as it hangs over her shoulder.’
‘God save yer highness,’ sed the saint, as she kem up to them. ‘Why, ye sted mighty long. I had a snack ready for ye at one o’clock.’
‘Och, it’s no matther,’ sez the queen; ‘measure yer bit ov ground, and we then can have it in comfort.’
So with that St Bridget threw down her shawl, which she had cunningly folded up.
Now, sur, this shawl was made ov fine sewin’ silk, all net­work, each mesh six feet square, and tuck thirty-six pounds ov silk, and employed six hundred and sixty nuns for three months making it.
Well, sur, as I sed afore, she threw it on the ground.
‘Here, Judy Conway, run to Biddy Conroy with this corner, an’ let her make aff in the direckshin ov Kildare, an’ be shure she runs the corner into the mon’stery. Here, you, Nelly Murphy, make off to Kilcullen; an’ you, Katty Farrel, away with you to Ballysax; an’ you, Nelly Doye, away to Arthgarvan; an’ you, Rose Regan, in the direckshin of Connell; an’ you, Ellen Fogarty, away in the road to Maddenstown an’you, Jenny Purcel, away to Airfield. Just hand it from one to t’other.’
So givin’ three claps ov her hand, off they set like hounds, an’ in a minnit ye’d think a haul ov nuns wor cotched in the net.
‘Oh, millia murther!’ sez the queen, ‘she’s stretchin’ it over my daughter’s ground.’
‘Oh, blud-an’-turf!’ sez the king, ‘now she’s stretchin’ it over my son’s ground. Galong, ye set ov thaulabawns,’ sed he to his life-guards; ‘galong, I say, an’ stop her, else she’ll cover all my dominions.’
“Oh fie, yer honour,’ sez the chief butler; ‘if you break yer word, I’m not shure ov my wages.’
Well behould ye, sur, in less than two hours Saint Bridget had the whole Curragh covered.
‘Now see what a purty kittle of fish you’ve made ov it!’ sez the queen.
‘No, but it’s you, Mrs Queen O’Derrnot, ‘twas you agreed to this.’
‘Ger out, ye ould bosthoon,’ sez the queen, ‘ye desarve it all: ye might aisy guess that she’d chouse ye. Shure iv ye had a grain ov sinse, ye might recollect how yer cousin King O’Toole was choused by Saint Kavin out ov all his ground, by the saint stuffin’ a lump ov a crow into the belly ov the ould goose.’
‘Well, Dorah, never mind; if she makes a hole, I have a peg for it. Now, Biddy,’ sez he, ‘though I gave ye the ground, I forgot to tell ye that I only give it for a certain time. I now tell ye from this day forward you shall only have it while ye keep yer fire in.’”
Here I lost the remainder of his discourse by my ill man­ners. I got so familiar with Mr Mowlds, and so interested with his story, that I forgot my politeness.
“And what about the fire, PAT ?” said I, without consideration.
Before I could recollect the offence, he turned on me with the eyes of a maniac—
“The dhoul whishper nollege into your ear. Pat! — (hum)
—Pat!—Pat!—this is freedom, with all my heart.”
So saying, he strode away, muttering something between his teeth. However, I hope again to meet him, when I shall be little more cautious in my address.
[Original spelling and grammar retained – no attempt has been made to correct or explain the conversational vernacular used to present the story. It is of course quite possible that the author has merely invented Mr. Mowlds as a literary vehicle for poking fun at the Irish peasantry or simply a vehicle to make the story humourous for the readers of the Irish Penny Journal. There are obvious historical inaccuracies which may indicate confusion in the maintenance of the oral history or a deliberate attempt to entertain the reader by introducing characters and places familiar to the listener –King Dermot may mistakenly refer to Dermot Mac Murrough and his supposed connection to Castledermot but he died in the 12th century – Airfield may be a corruption of a local 19th century name in connection with Eyre Powell, the main landlord in Newbridge. It would be nice to think that the names of the nuns who held the corners of the cloak for Brigid in the story were actual names of real nuns that survived through oral tradition – Mario Corrigan]

Below is the cover of the issue of the Irish Penny Journal of 1840 which contained the story of St. Brigid's Shawl. The image is of Malahide Castle, Co. Dublin.

Irish Penny Journal.jpg

Penny Journal closeup 72dpi.jpg

In November 1840 the Irish Penny Journal carried a story of how St. Brigid's extended her Shawl across the Curragh to claim the land for her monastey at Kildare. It is told in the form of a conversation the author had with a local man, Pat Mowlds who probably lived at at Walshestown, Newbridge.

Posted by mariocorrigan at 10:49 PM

Help Save Saint Brigid's Church, San Francisco

Committee to Save St. Brigid Church .
P.O. Box 641318 . San Francisco . California 94164-1318 . Phone: 415-364-1511 . Email: stbrigidchurch_sf@yahoo.com .

Please Help Landmark Interior of St. Brigid's

St. Brigid Church, Van Ness & Broadway
St. Brigid Church at Van Ness & Broadway,
serving San Francisco since 1863
St. Brigid’s survived the 1906 earthquake, the great depression, two world wars – and an attempt by San Francisco’s Catholic archdiocese to demolish it.

The Committee to Save St. Brigid Church was successful in landmarking the exterior of the building, including the beautiful stained glass windows imported from Ireland. We are now working to landmark the interior.

Seamus Murphy sculpting Saint Brigid, 1948

Van Ness Ave. 1906. Photo courtesy of The Society of California Pioneers, Alice Phelan Sullivan Library, Turrill Coll.

St. Brigid Church, interior front

[ more pictures ]

The furnishings and artwork inside St. Brigid’s are veritable treasures: exquisite turn-of-the century angelic statuary by San Francisco artist John McQuarrie (MacQuarrie); marble Holy Water Fonts in memory of California pioneer Alice Phelan Sullivan; ornately carved pews and paneling; and the Ruffatti pipe organ, marble altars, sculptures, and Stations of the Cross, all custom made and imported from Italy.


    St. Brigid Church is a cultural and architectural
    landmark in the Marina, Pacific Heights
    and Russian Hill neighborhoods.


In Memory of Alice Phelan Sullivan
St. Brigid’s was built by Irish immigrants, the first group to settle the surrounding area. It was intended from its beginning to be one of the finest churches in the country and no expense was ever spared. St. Brigid’s became a source of pride not only for the Irish community but for all of Catholic San Francisco. San Francisco’s beloved Mayor George Moscone attended the adjoining parochial school (still in operation), and from here his funeral Mass was held. Generations of San Franciscans have called St. Brigid Church their spiritual home and have watched the important milestones of their lives play out within its walls.

This excellent example of Romanesque architecture has stood at the corner of Van Ness and Broadway for over 100 years. It withstood the 1906 Earthquake and Fire and contributed to the city’s recovery according to the legends and stories that filtered down through parish families.

St. Brigid’s was determined eligible for the National Register of Historic Places in October 1995, is on the California Register of Historic Resources, and is widely listed among San Francisco’s most historically significant buildings.

In 2006, the exterior of St. Brigid Church including the Harry Clarke stained glass windows and the Seamus Murphy statues of St. Brigid surrounded by the twelve apostles, became San Francisco Landmark #252. At that time the City's landmark ordinance did not explicitly allow for interior landmarking. But soon after, Supervisor Jake McGoldrick Harry Clarke Windows and John McQuarrie Angel introduced legislation to allow the landmarking of publicly accessible interiors in privately owned buildings.

On January 6, 2009, Supervisor Aaron Peskin sponsored a resolution initiating the interior landmarking process for St. Brigid. An interior landmark application is now being prepared and will soon be heard by the Historic Planning Commission of San Francisco. You can help us achieve St. Brigid interior landmarking by registering your support. Please email us and let us know. We will keep you posted of upcoming hearings and how you can help. Thank you very much!

***

Down with Saint Patrick, Up with Brigid...


A long blog post by Lynn Spirit on Saint Patrick and Saint Brigid, with many lovely images. I haven't yet tracked down who painted this first one, but mmm, mmm. If anyone knows, please tell me!

Wednesday, April 15, 2009

Life of St. Brigid, virgin : first abbess of Kildare, special patroness of Kildare Diocese, and general patroness of Ireland (1877)



























Life of Saint Brigid, Virgin, First Abbess of Kildare. The full text of this 1877 book by John Hanlon can be found online at the Internet Archive. Click above for a selection of formats.

Saint Brigit the Austere




A different view of Saint Brigit than is commonly considered today:

Quoted from The Irish Way, edited by F. J. Sheed, 1933.

SAINT BRENDAN NAVIGATOR
(483-577)
By DONAL O'CAHILL

...The Ireland into which Brendan had been thus ushered
was fraught with great change. War's terrible intoxication
was losing its attraction for the Irish, who were everywhere
accepting the doctrines of Christ. The descendants of
warriors who had harried the Romans to the Alps had
yielded to the pleadings of Patrick and were even then
raising throughout their land the foundations of a Spiritual
Empire that was to last to the end of time.

When Brendan was a year old Ere, complying with custom
and desirous of keeping him within his own jurisdiction, had
him sent to fosterage in Killeedy, County Limerick, There
but a very few years before, Saint Ita the youthful Brigid
[sic] of Munster had founded her convent and gathered a
number of women whose austerities and ministrations won
the esteem of many saints. The nun whose mortifications
inspired St. Cummian's writings naturally exercised a
profound influence over Brendan. Her special interest
in him is perhaps proof of the promise given even by his
earliest years. He returned her affection by a devotedness
that deepened with time and drew him back to her in later
life for sympathy and counsel in all his undertakings...

...Brendan's return about the year 540 is invested with the
mystery that surrounded his departure. From the con-
flicting accounts there emerges, however, one fact : that he
brought with him many disciples, one of whom bore princely
rank. It is stated that Brendan visited Saint Brigid after
his return, but as her death occurred twenty- five years earlier
this chronology is manifestly wrong. Whatever the date
of his visit, its purpose is interesting. During his travels
abroad Brendan had heard Saint Brigid's help invoked
with astonishing success. Greatly edilied [sic], he composed a
hymn in her honour and on returning home he visited the
Saint. Being asked the reason of her great power, she
replied that never for a moment was her attention diverted
from God. Whereupon Brendan, no doubt magnifying
his peccadilloes, confessed his remissness and was sweetly
reproved. The meeting is important because it shews the
great humility which ran as a leit-motif through the lives
of all the Irish Saints, Brendan's life was a prolonged
striving after perfection ; it is not wholly figurative to say
he hid from ecclesiastical honours or knelt in penance
before a nun...

The entire text of the book The Irish Way can be found, scanning errors and all, at the Internet Archive. Further, it can be viewed as a virtual book, downloaded as a pdf, or ordered as print-on-demand. Or you could just buy it from an independent bookseller through ChooseBooks or BookFinder.

The Coming of Angus and Bride


Wonder Tales from Scottish Myth and Legend by Donald Alexander Mackenzie
Illustrations by John Duncan
Frederick A Stokes Co., New York [1917]

An example here of the rewriting of Cailleach tales to include Brigit (Bride) as a part of a fabricated maiden/mother/crone mythos not found before the 1900s. according to Insa Thierling, author of Mistresses of the Land: Supernatural Females Associated with Land and Landscape in Scottish Gaelic Tradition. See previous post.


copied from:

The Internet Sacred Text Archive


Sacred Texts Legends & Sagas Celtic Index Previous Next

p. 33

CHAPTER II

The Coming of Angus and Bride

All the long winter Beira kept captive a beautiful young princess named Bride. She was jealous of Bride's beauty, and gave her ragged clothing to wear, and put her to work among the servants in the kitchen of her mountain castle, where the girl had to perform the meanest tasks. Beira scolded her continually, finding fault with everything she did, and Bride's life was made very wretched.

One day Beira gave the princess a brown fleece and said: "You must wash this fleece in the running stream until it is pure white."

Bride took the fleece and went outside the castle, and began to wash it in a pool below a waterfall. All day long she laboured at the work, but to no purpose. She found it impossible to wash the brown colour out of the wool.

When evening came on, Beira scolded the girl, and said: "You are a useless hussy. The fleece is as brown as when I gave it to you."

see the Comments section for the remainder of this story or go to the story as posted on the sacred texts website.


More than Winter’s Crone: The Cailleach in Scotland


"During the 19th Century some collectors, especially Donald A. MacKenzie, deliberately rewrote Cailleach tales and gave them a mythological element by adding Brighid as goddess of spring. Yet none of the orally transmitted tales make this conection. Brighid, the goddess of Imbolc is quite independent from the Cailleach. The Cailleach as winter goddess stands alone."

More than Winter’s Crone: The Cailleach in Scotland
In
sa Thierling


NOTE:
The above link is no longer working. When it was, I saved the article for my own use. 
I provide it in the comments section of this post.


The link between Brighid and the Cailleach is mentioned frequently in modern writings about Brigit in particular. For the whole article on the Cailleach see comments section of this post. (Comments section here includes some debate as well.) SEE ALSO Seren's post at her website Tairis: Bride and the Cailleach


"There’s no clear evidence of a Maiden/Mother/Crone goddess concept in Scottish folklore."


Sunday, April 05, 2009

Brigit, Harbinger of Spring: Audio Interview of Mary Condren


March 15, 2009

Brigit, Harbinger of Spring (click here for link to CBC archive of this interview)

Mary Hynes of Tapestry, CBC Radio One, interviews Mary Condren, Irish Brigit scholar and author of The Serpent and the Goddess.

Tapestry is a thoughtful and often inspiring weekly program on spirituality and religion.

Listen:

[runs: 54:12]

Statue of Brigit, near Kildare, Ireland (Photo by: Kim Young-Milani)

The spring equinox arrives in a few days. On the pagan calendar, it is already here. The Celtic season of Imbolc began back in February. Its patroness is Brigit; part saint, part myth, ancient symbol of the Divine Feminine, and of a frozen world coming back to life. Mary Hynes speaks with Irish scholar Mary Condren about the renewed interest around the world in Brigit, fifth century saint from Kildare. Mary Condren teaches at the Centre for Gender and Women’s studies, at Trinity College, Dublin. She is also the author of The Serpent and the Goddess: Women, Religion and Power in Celtic Ireland.



A poem by Anne O'Reilly, read by Mary Condren:

Brigid

These words will never carve your image out of bog oak
But that is what they want to do:
To dig down into the moist wetness,

To touch the layers of centuries that have made you,

Woman, Goddess, Saint
To see your shape emerge in tact from the ancient earth.
The fine coat of resin will preserve your beautiful shape

In tact, and I will call on you, Great Woman
To grace me with a golden branch and tinkling bells.
And I will polish you then with images of
Sun and moon and cows,
Sheep, serpent, vultures,
Bags, bells, bats,
And sacred fires.
So that you become a fiery arrow,
And breath life into the mouth of dead Winter.
As it is in these days in the lives of women, whose
Spirits have ceased to quicken.
Nurture them with your milk,
Be midwife to their birthing,
Release them from all that hinders them.
O! beautiful vessel still in tact, where we have unearthed you,
Remind us of your many manifestations,
And let us smile again in memory.
Your cloak spread in the green field of Kildare;
You who turned back the streams of war;
Whose name invoked stilled monsters in the seas
Whose cross remains a resplendent, golden, sparkling flame.
Come again from the dark bog, and
Forge us anew!

Thursday, April 02, 2009

Brigit's Gift of Plenty

This story appears on the internet in several places. It is taken from the book Tell Me A Story: Timeless Folktales from Around the World, adapted by Amy Friedman and illustrated by Jillian Gilliland.


Brigit's Gift of Plenty (an Irish tale)


March 16, 2003


Now Brigit -- the woman who was to become St. Brigit of Ireland -- was born at sunrise on the first day of spring, and what a lovely day it was, and what a special and generous child she was.
The angels, they say, baptized her, giving her the name Brigit because it means "fiery arrow," and oh, she was a quite a girl, with spirit and a determination to do good. Whenever she saw something she could make better, she set her mind to it, and in that determination, there was a kind of wondrous power.

Brigit's mother was no princess. No, she was a servant girl, and that is what Brigit grew up to be, too, but the angels and the Druids knew she was a special child. As a child, she owned a white cow with red ears. That set her apart from the rest from the very beginning. Like Brigit, her cow was pure and good, and the milk she gave tasted sweeter than any other milk in Ireland. But it was not only Brigit's cow that was special; she had a special way with all animals. Also, everything she touched seemed to grow and increase, and in this way Brigit helped many people in Ireland.

Brigit used her power for good to help others, and many tell the tale of the ways she worked. Brigit is said to have woven the first piece of cloth in Ireland, and her cloth had the power to heal. She helped to increase farmers' crops and flocks, and nurtured the birds and beasts, and helped the poor.


Once, when she had grown to young womanhood, Brigit went to her father's house to stay awhile. She did not often spend her time with him, for he had become annoyed with her years earlier when she tried to give away all his possessions to the poor. But her father was a decent man, and Brigit looked after him well on her visit, as she had looked after so many others.


One evening her father came to her with a sackful of wheat and a basket of bacon. "Take care to cook this well," her father said. "We have an important guest coming to supper tonight, and I want him to share a special meal."


"Of course, father," Brigit said, and peering into the basket, she saw five thick slices of bacon -- quite a treat. "Don't worry, father; I shall fry this bacon till it is sizzling and crisp, and I will serve your friend a meal such as he has never known."


Her father had come to have great faith in his daughter, and leaving her to her work, he set off for an afternoon walk through the woods.


While Brigit was preparing the supper, she heard a sound at the back door. There was scratching, followed by the most pitiful whimpering. She rushed to the door, and there she saw the skinniest, sorriest hound she had ever seen. His coat was rough, and his ribs showed through, and Brigit's heart broke at the sight of him.


"Come in, come in," she said to the poor creature, who, sniffing the air and smelling the aroma of cooking bacon, limped inside.


"Here then," Brigit said, and she handed the hound a thick piece of bacon.


Oh, you can imagine his joy at the taste of such a treat. He swallowed it in a gulp, and Brigit was certain she could see him smile. She patted his back, and feeling the ribs, she cringed. "You must have more," she said, and she handed him another slice, which he gobbled down.


The poor old hound sighed and licked his lips. Brigit could not stop herself and reached into the pan and handed the dog a third slice of bacon. He swallowed this one, too.


Naturally, she fed every piece of that bacon to the starving creature, and fed him other food as well, and when he was full, he licked her hand, slipped outside and fell into a peaceful sleep at the back door. Brigit returned to her tasks.


Just then her father returned from his walk in the woods. "Daughter," he said, "how is the meal?" And he looked into the pan, and sure enough there were five sizzling slices of bacon, as if Brigit had never taken any away. This was her special gift, to create abundance.


"Now we shall sit down to eat," her father said, and went to summon his guest. When they were gathered at the table, the guest turned to Brigit and said, "You did not see me in the yard earlier?"


"No sir," she said.


"Ah, well, I watched you as you fed that poor, starving hound, and I see that you are a special woman. You taught me about generosity as you worked," He looked at his friend, Brigit's father, and lifted the plate of bacon as a salute to Brigit.

"This will be for the hound," he said, and her father agreed, for they could see the miraculous power of a generous heart.


Tell Me A Story was awarded both the 2006 Parents' Choice Honors Award for story telling and the 2008 National Association of Parenting Publications Gold Medal. To search inside the book click here. To purchase the CD. For more on the author and illustrator, click here.

The Festival of Brigit the Holy Woman, by Séamas Ó Catháin

Celtic Studies LogoThere is available to us online a 30 pp paper by Séamas Ó Catháin entitled "The Festival of Brigit the Holy Woman". Below is a tiny taste of it. Please go to Celtica -- Journal of the School of Celtic Studies, for the full text.

One of the two important Línasa sites linking `the old goddess' and the harvest

festival, to which Mac Neill refers, is Brideswell or Tobar Bhríde in Co. Roscommon.

Like Daigh Bhríde (St Brigid's Well) at Liscannor, Co. Clare and the St

Brigid's Well in the parish of Ballinakill, Co. Galway, it is a Línasa site which

bears the name of the saint whose feast day is celebrated, not in harvest time, but

on the first of February, traditionally the first day of spring in Ireland. In common

with a number of other wells dedicated to St Brigit, Brideswell also exhibits some

highly significant connections with what may be broadly described as `fertility', as

is made clear by the following:

In 1604 Randal MacDonnell, son of Sorley Boy, and afterwards first Earl of

Antrim (1620), married Ailis, daughter of the great Hugh O'Neill, and they

were for a while childless. They made the pilgrimage to Tobar Bhríde and

later, in gratitude, for answered prayer, Randal, now Earl of Antrim, erected a

gateway leading to the well, bearing his arms and date 1625.

Kilbride (Cill Bhríde) near Ballycastle, Co. Mayo also boasts a `St Bridget's

Well' which `is supposed to possess a cure for sterility' and which also happens

to lie in close proximity to yet another major Línasa site. The potential to `cure

sterility' was a feature of the healing powers of a number of holy wells here and there throughout the country. Devotion to St Brigit was, indeed, widespread among

the ordinary people, Finding in later years its most elaborate surviving expression

in the Irish-speaking or recently Irish-speaking parts.



from the paper: Ó Catháin, Séamus. 'The festival of Brigit the Holy Woman'. Celtica, 23 (1999), 231-60. ISSN 0069-1399.

Séamas Ó Catháin is the author of The Festival of Bright: Celtic Goddess and Holy Woman.

Dublin: DBA Publications, 1995. 194pp. Illus. 14.95 [pounds sterling]. ISBN (pbk) O 9519692 2 6; (hbk) O 9519692 3 4

Celtic Studies Logo

Leagan Gaeilge

English version

Scoil an Léinn Cheiltigh

School of Celtic Studies

Institiúid Ard-Léinn Bhaile Átha Cliath

Dublin Institute for Advanced Studies


Brigit as Triple Goddess, especially the Yellow-Green Enchantress


http://www.artesmagicae.com/artesignbright.jpg
Here is an offering from the occultist Rory Goff, who writes extensively on his website about his own Rorian Tradition, a synthesis and extension of many mystical traditions. His perspective on Brigit is unique and fascinating.

First, some background on his spiritual thinking:

The Rorian Tradition is a Mystery School encouraging both (interior) Initiation and (exterior) Celebration through a rich calendrical liturgy which I believe may well be a re-creation or re-cognition of a universal Ur-Religion, and even an Ur-civilization.

As both student and teacher of the Mysteries, I believe firmly in experiential spirituality, and in a mystical substrate of divine experience that underlies, feeds and connects the best and most enduring qualities of all the great religions and civilizations. Ever since I was a small child, I have always studied and eclectically absorbed those elements that most inspired, uplifted, and grounded me: be they from the New-Age Movement, Greco-Roman Classicism, Hinduism, Theosophy, Norse-Celtic Druidry, Wicca, Neo-Paganism, Judaism, or Gnostic Christianity -- that is, Mystical Christianity. Much of my early teaching, in my teens and early twenties, was inspired first by Edgar Cayce, then Maharishi Mahesh Yogi, later by Alice Bailey (channeling Djwahl Khul), and then by Sondra Ray and other Immortalist devotees of Babaji. Since my later twenties, though, I have been going directly to Source to uncover the exciting material I offer to you now. Much of this more current Work I believe to be largely the offspring of my relationship with the Avatar of Synthesis, with whom I began consciously working in early 1985.



The Rorian Tradition

Brigit as Triple Goddess, especially the Yellow-Green Enchantress

(I am indebted to Dr. James MacKillop's masterful Oxford Dictionary of Celtic Mythology, 1998, Oxford University Press, for most of the mythological minutia herein.)

The Old Irish goddess Brigit is patroness of so many areas -- fire, smithing, cattle, fertility, poetry, crops -- that we may be justified in considering her a form of Triple Goddess, as Cormac hinted in his tenth-century Glossary. We examine here some arguments for seeing Brigit as a conflation of the Rorian tradition's Demiurges of the three Earth Signs: Blue-Violet Mason (Saturn in Taurus-Equinox Capricorn), Red-Orange Diviner or Abbess (Proserpina in T-E Taurus), and especially the Yellow-Green Enchantress (Isis in T-E Virgo). All three of these earthy Archetypes are both mothers and daughters of their opposite water Archetypes; this may explain Brigit's long-held associations with wells and waters.

Brigit as the Blue-Violet Mason: As patroness of fire and smithing, Brigit might well have originally been lady of the similarly-earthy but older arts of masonry, pottery and stone-cutting. Cooking pots were fired in clay long before they were cast in bronze; before tools and weapons were crafted in metal, they were carved or chipped from stone. As a stonemason Brigit would be equated with the Celtic deity called the Cailleach, the blue-faced Hag of Winter, who gathers up and deposits the giant boulders of the countryside, and thus would have been the builder of the cromlechs and menhirs. In the Rorian tradition the Cailleach is identical to the Indigo Mason, whose trees are the blackthorn and elder, whose animal is the goat, and whose bird is the raven or the crow. Governing Saturn in T-E Capricorn, this form of the Triple Goddess is the Crone, goddess of wisdom, trickery, and death. In her marvelous Pagan Celtic Britain (1996, Academy Chicago Publishers, p. 278), Anne Ross mentions an unidentified squatting deity thought to be the patroness of potters, and beaked like the Irish raven- or crow-goddesses; this would appear to be a form of the Cailleach or Brigit-as-Crone. The Cailleach is also the term for the last sheaf of the harvest, which is saved until spring. This may relate to the straw figure of Brigit placed in "Brigit's Bed" on her Feast Day of February 1; see below, Brigit as the Yellow-Green Enchantress.

Brigit as the Red-Orange Diviner or Abbess: As patroness of cattle and fertility, Brigit is clearly equated with Tara-Anna-Eithne, the Rorian tradition's Abbess, Diviner, and healer of the springtime, whose trees are willow and furze, whose animal is the cow or bull, and whose bird is the crane. Governing Persephone in T-E Taurus, this form of the Goddess is according to some the Mother (springtime is fertile, and her divine centers are the heart, hands, and breasts), or to others the Maiden, as in the springtime is not yet a mother; in the Rorian calendar she does not give birth until September, when she has the Red Hunter and the Turquoise Fowler. Like the Red-Orange Abbess, "Saint" Brigit is the mother of Ruadan ("the Red"), apparently a form of the Red Hunter. Brigit is often compared to Minerva, who in her Greek form of Athena would appear to be cognate with Eithne, wife of Nuada (the Green Priest) and thus the Red-Orange Abbess. In her form of Brigantia, she is equated with victory and Minerva, and even wears the mural crown, as Anne Ross points out in her Pagan Celtic Britain (1996, Academy Chicago Publishers, p. 279). The mural crown is identical to the Rorian tradition's Tower Crown, worn only by the Red-Orange Abbess at her coronation in Taurus.

Brigit as the Yellow-Green Enchantress: As patroness of poetry and crops, Brigit is most clearly equated with Freya as the Rorian tradition's Singer, Enchantress, and harvest-queen of Lammas and August, whose trees are hazel and apple, whose animal is the deer, and whose bird is the swan. The governor of Isis in T-E Virgo, this form of the Goddess is a Virgin and patroness of virgins, but is also the Mother, who in the Rorian calendar has just given birth at Lammas to the Blue Planter and the Violet-Red Forester. Brigit is thus an early form of the Virgin-Mother archetype later used by the Christians for Mary; "Saint" Brigit was revered by Celts as the midwife of Mary. Further, the Feast Day of St. Brigid is February 1; in the Rorian Calendar this is the time of Early Imbolc (ca. January 29-31), when the Yellow-Green Enchantress is reborn. In Celtic tradition this is when "Brigit's Bed" is made of (hazelwood?) basketry and a small figure of straw placed in it. (We can further add that February 14, the Christian "Valentine's Day," is the Rorian calendar's Late Imbolc, the Feast of the Epiphany of Brigit-Freya, when the Yellow-Green Enchanter becomes a woman.) Despite her many roles, Brigit is best known as patron goddess of poets and virgins, and her primary Demiurgic Archetype must thus be the Yellow-Green Enchantress.

© 1997-2001 Rory Goff

rorygoff@hotmail.com

HOME