Why are May bonfires important?

 

 

In many regions of Europe people celebrate May day, or the day before, by lighting bonfires. In Ireland they call it Beltaine, in Sweden they call it Valborg, and in both countries you will see people gather around enormous fires. But why?

The roots go back not only to the pagan religions of Celtic and Germanic Europe, but even further, to their shared origins. The earliest reference to Beltane in Ireland is from the 10th century and associates it with bonfires and a Celtic pagan god whose name is something like Belenus. This god has Indo-European roots as we also see a Slavic equivalent called Belobog “The white god” and an English god called Bældæg.

Swedes gather at the ancient barrows of Gamla Uppsala while the Valborg fire burns behind them

 

The Bel part of Beltane and Belenus means “bright” and is cognate with the Old English bæl meaning “bale” as in bale-fire “funeral fire/bonfire”. Bældæg is a god attested in Anglo-Saxon royal genealogies as the son of the god Woden. His name means “bale day” or “pyre day” and he is the same god as the Norse Baldr, son of Odin. In Norse myth the god Baldr is associated specifically with a funeral pyre and this is likely the reason for the name Bældæg “pyre day”.

The name of the Anglo-Saxon Saint Walburga replaced earlier names for the May fire festivals in Germany and Sweden which became Walpurgis and Valborg respectively. But thanks to Grimm we know that previously the Germans celebrated Pholtag “Phol day” and Phol is also another name for the god Baldr.

 

 

The evidence from Germany and England confirms that Baldr was the god of the Spring bonfire in the Germanic regions of Europe, while the Gaelic regions had a similar custom for their god Belenus.

The EU has introduced a new law which bans May bonfires and therefore infringes on the religious rights of European pagans to practise their ancient customs. Our right to practice our religion must be defended at all costs.


READ AND WATCH MORE:

VIDEO: May day traditions in Cornwall and Devon 

May Day and Easter have Pagan origins 

VIDEO: Pagan May Ritual in North Devon: The Earl of Rone 

Tories threaten May day (2011) 

VIDEO: 1953 May rites in Padstow 

The Indo-European Sky Father

The Proto-Indo-Europeans of the Pontic Caspian Steppe and other parts of Eastern Europe in the neolithic worshipped a paternal deity who they called Dyḗus ph₂tḗr “sky father”. With comparative linguistics and comparative mythology we can learn a lot about this ancient god from whom Greek Zeus, Roman Jupiter, Irish Dagda, Vedic Dyáuṣ Pitṛ́ and Norse Odin and many others also derive. In this video I explain what we know about the god’s mythic roles relating to cattle, his relationship to other gods in the Indo-European religion and his association with different animals in later pagan religions.

New Art:

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Alex Cristi https://www.artstation.com/alex314

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My video on the Sky Father god of the Proto-Indo-Europeans is live on my channel and ready for you to see! This is the final and third piece of art which was created for it. It is by the talented Andrew Whyte, the artist behind basileus comic, and it depicts Dyḗus ph₂tḗr giving cattle to Trito to initiate the reciprocal cycle of sacrifice. WATCH HERE https://youtu.be/RIfB1LI79OQ #Indo-European #veryindoeuropean #SkyFather #basileus

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Andrew Whyte http://basileuscomic.com/

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Johan Jernhed

Sources:

Anthony, D., ‘The Horse, the Wheel, and Language’ 2007
Dumezil, G., ‘Mythe et Épopée’ 1973
Dumezil, G., ‘Mitra-Varuna: An Essay on Two Indo-European Representations of Sovereignty’, 1988
Kershaw, K., ‘The one-eyed god: Odin and the (Indo-)Germanic Männerbünde’ (Journal of Indo-European studies monograph) 2000
Lincoln, B., ‘THE INDO-EUROPEAN MYTH OF CREATION’ 1975 Matasović, R., ‘A Reader in Comparative Indo-European Religion’ 2010
Mylonas, G. E., ‘The Eagle of Zeus’ 1946
Puhvel, J., ‘Victimal Hierarchies in Indo-European Animal Sacrifice’: The American Journal of Philology , Autumn, 1978, Vol. 99, No. 3 (Autumn, 1978), pp. 354-362
Puhvel, J., ‘Comparative Mythology’ 1987

How to receive a visionary dream according to pagan sources

 The video specifically looks at an irish rite known as Imbas forosnai performed by elite seer poets known as Filíd, also the tairbfheis, a rite to determine the High king at the Hill of Tara. In Wales there were the awenyddion and in Scotland they had a pagan rite of prophecy called Taghairm. I also look at several Anglo-Saxon and Norse Icelandic saga sources discussing Ulfhednar, Hammramr, Elves, haunted barrows and seers and compare them with the dreams described by Homer and Pausanias in Ancient Greece.

Sources:

Chadwick, N., ‘Dreams in Early European Literature’, in: Carney, James, and David Greene (eds), Celtic studies: essays in memory of Angus Matheson 1912–1962, London: Routledge, 1968. 33–50.

Martin Martin A Description of the Western Islands of Scotland (1703)

O Rahilly, T. F., ‘Early irish history and mythology’ (Dublin 1946)

Ramos, Eduardo, ‘The Dreams of a Bear: Animal Traditions in the Old Norse-Icelandic Context’ (2014) 

Tendulkar, S. and Dwivedi, R., “Swapna’ in the Indian classics: Mythology or science?” (2010)  

Vaschide and H. Piéron, ‘PROPHETIC DREAMS IN GREEK AND ROMAN ANTIQUITY’ (Oxford : 1901)

The Wooing of Emer by Cú Chulainn (Author: [unknown]), p.303 (paragraph 78.) 

Documentary: Ancient History of Ireland, Newgrange, Celts, Vikings

Ireland has a rich and fascinating ancient history; from the great megalithic structures of the Neolithic, like Newgrange, to the spectacular gold jewellery of the Indo-European Bell Beaker folk, the weapon hoards of the Irish Bronze Age, the enigmatic La Tene Celtic art of the Iron Age and the intricate knot-work of the Hiberno-Norse in the Irish Viking age. I look at all of these in this brief account of the history of Ireland, and then I discover a gothic castle called Knockdrinn, in which my ancestors lived, and which local people believe to be haunted. Finally, I read some spooky accounts of the ghostly creatures of the castle taken from the folklore collection at University College Dublin.

Original Art by Christian Sloan Hall

Sources:

‘Analysis of the Economic Foundations Supporting the Social Supremacy of the Beaker Groups’, Fitzpatrick, Doce, Vazquez, (2016)
‘Bog Bodies – Kingship and Sacrifice’, Eamonn P Kelly (2006)
Reconstruction of Newgrange by Michael J. O'Kelly
‘Black Pool: Hiberno-Norse identity in Viking Age and Early Medieval Ireland’, Anton Amlé, (2014)
Folklore Collection UCD  

Where did Celts come from? Who were the Druids?

Celts are known for tartan, faeries, druids, bagpipes and the British Isles - but the origins of the Celtic culture lie in the Unetice culture of Bronze age central Europe and it spread out with the Hallstatt and La Tène cultures. In this history documentary, I look at the genetic evidence for the spread of Celts into Britain and Ireland in the Iron Age, as well as the Galatian Celts into Anatolia. Then I examine some Celtic archaeological artefacts such as the Gundestrup cauldron and the Marlborough bucket and I introduce the viewer to some of the basic aspects of Druidry and the Indo-European religion of the ancient Celts.

Celtic chariot warrrior art by Alex Cristi

Aristocratic Iron age Gaul and Caledonian Death Lord art by Christian Sloan Hall

T-shirts with the Gaul design are available here...

Gods of Roman Britain

Easter and May day are pagan

Now begins Eastermonth! This is an entire month which the Anglo-Saxons devoted to the goddess Ēastre. Her name is not, as some erroneously claim, related to the Semitic goddess Ishtar, nor to the hormone estrogen, but is in fact Germanic. Ēastre, or as she is known in modern English, "Easter" was equivalent to the continental German goddess Ostara and both names are derived from that of the ancient Indo-European goddess of dawn *H₂ewsṓs (→ *Ausṓs), from whom the Vedic goddess of dawn, Ushas, is also derived. One of the holy names of Ushas was Bṛhatī (बृहती) "high" which is cognate with Proto-Celtic *Brigantī meaning "The High One", and the name of a British goddess Brigantia (Brigid). The Greek goddess Ēōs, Baltic goddess Aušrinė and Roman goddess Aurora are all etymologically derived from the same IE word and likely from the same PIE goddess. The month is attested by Anglo-Saxon monk Bede, who said feasts of the goddess were celebrated in April, but when we can only guess. There is no reason to believe it was on the exact day Christians now celebrate Easter. Some aspects of Christian Easter resemble paganism because the symbolism of eternal life and rebirth are important for both. The Roman pagans had a flower festival called Floralia on 27th April which may well have had equivalents in Britain, but surely the largest celebration for the dawn goddess was at the end of the Easter month on the eve of May day which heralds the dawn of summer. I consider May day, or specifically the night before it, to be the climax of Eastermonth and a holy celebration to this sacred goddess. I have covered the diverse celebration of May day around the world in a video already (see link below). The photo above is shows the May queen in Devon in 1955, a young girl who symbolises the dawn goddess Easter who heralds the start of Summer, and the May pole which is a phallic fertility symbol.

I would also speculate that since, in Celtic and Germanic countries, the folk culture around May eve has focused heavily on sexuality, even in recent times, usually of an unbridled sort normally prohibited by Christian morality, and since the cult of Aurora was often invoked in sexual poetry, we might well assume that the cult of Easter had a heavy emphasis on the sexuality and fertility of young people, especially women. The Greek Eos was cursed by Aphrodite with unsatisfiable sexual desire causing her to abduct handsome young men - a promiscuity very reminiscent of an account of May eve among the English in the early modern era by a puritan who wrote that on that night "Scarcely a third of maidens going to the woods returned home undefiled", similar account are recorded in Ireland. The fecundity of the earth is tied explicitly to that of the wombs of nubile girls of the community. For this reason a sort of transgressive sexuality becomes temporarily permissible due to the divine associations of sex on this night.

Indo-European myth of the apples of youth