Ideas for Honouring the Season of Imbolc
- Learn how to make Brighid’s crosses
- Light a white candle for Brighid at dusk
- Leave milk, bread and a ribbon outside on your doorstep for Brighid and her cow as they walk in your locale
- Make a Bride doll and Bride’s bed. Offer it to Brighid and keep it in your home all year long. (These are great gifts for friends who are recuperating from a birth, illness or surgery)
- Note that the days are beginning to lengthen
- Begin “planting the seeds” of your plans that you made at Samhain
I. Brighid, The Once and Future Goddess
Brighid is a Goddess that features greatly in all Ancient Celtic traditions as a patroness of the arts (particularly the poetic or filidecht), healing, hearth and home, and the art of smithcraft[i]. Her importance is proven by the fact that she was transformed to a Christian Saint because the people just would not let go of her when the conversion was taken place. Brighid has been around since before history was noted, all the way up to the present time. Evidence of her worship has been found across all the Celtic lands and across a large span of time. Just who is this Goddess that plays such a huge part of the Celtic Spirit?
Brighid, whose name translates as “Exalted One”, has also been called “Fiery Arrow”, “Powerful One”, “High One” and even “Midwife to the Virgin Mary” and “Christ’s Foster Mother” has many stories that surround her.
Her influence is not just native to Ireland, it is pan-Celtic in that she was known throughout the Celtic world. In northern England, she was Brigantia (which also means “Exalted One”) and was the Goddess of the Brigantes tribe. She was also associated with the Roman Goddess Minerva.
In Cormac’s Glossary (c.900), the Goddess Brighid, a master of filidecht (poetry), is said to be the Daughter of Daghda, the “Good God” or “Father God” and the sister to two others named Brighid; one of whom excelled in smithcraft, the other in healing[ii]. It is through this sisterhood that she was (and still is) considered a triple Goddess.
In R.J. Stewart’s book, “Celtic Gods, Celtic Goddesses”[iii], a genealogy of St. Bride (Brigid or Bride as she was sometimes called) is provided. It is a Christian text that was often chanted as a prayer for protection:
The genealogy of holy maiden Bride
Radiant flame of gold, foster-mother of Christ:
Bride daughter of Dugal The Brown (Daghda?)
Son of Aodh, son of Art, son of Conn,
Son of Crear, son of Cis, son of Carmac, son of Carruin.
Every day and night,
That I sing the genealogy of Bride
Shall I not be killed, nor harried,
Nor shall I be put in cell, nor wounded,
Neither shall Christ leave me in forgetfulness.
No fire, no sun, no moon shall burn me,
No lake, no water, no sea shall drown me,
No arrow of fairy nor dart of fay shall wound me,
And I shall be under the protection of Holy Mary,
And my gentle foster-mother my beloved Bride.
Although the Christian connotations are quite blatant, one can see its Pagan roots. The Celts believed in the power of ancestral memory, so much that one of the chief responsibilities of the Bard was the keeping and using of ancestral knowledge. Uttering the genealogy of a deity or even the genealogy of a certain person (i.e.: a king) was believed to lend power and protection to the speaker. Mothers would utter a similar charm of protection to their babies while feeding them their first mouthful of food upon the blade of their father’s sword.
The mention of the elements is another important factor in Celtic spirituality. One of the most famous Celtic vows is based on this very concept:
“May the Earth open up and swallow me,
May the Sky fall upon me,
May the Sea rise and cover me,
May Fires consume me,
If I am foresworn.”
There are differences in the story of her adulthood, however.
One story states that she was married to Bres “The Beautiful” (maybe in body, but he had a terrible personality!), the half-formorian, half-Tuatha De Dannan king of Tara (who usurped Nuada when he lost his hand in battle – although a silver hand that worked as well as the original, one with a blemish of any sort was forbidden to be a ruler by Celtic Law) and was the mother of Ruadan. When Ruadan was killed in the battle of Magh Tuireadh, it is said that Brighid performed the first caoine or keening, the wailing lament performed by women over the loss of one in battle.
The other states that she is the mother of the three men of the arts: Brian, Iuchar and Iucharba. The birth of these three are also attributed to Danu (Known also as Dana, Ana, Anu), the Great Mother Goddess who the Tuatha De Dannan are named after. One could speculate that the two are confused, or they are the same deity with different names.
Brighid’s Associations
Brighid is traditionally associated with healing, smithcraft, poetry, protection of the house and family, fertility and childbirth, and the Inspiration for all artists.
Both the Goddess and Saint Brighid are associated with the white Cow, symbolizing her protection of cattle (sacred to the Celts) and is also a manifestation of her mother, Bo Fionn (“White Cow”), who was the Goddess of the river Boyne.
Other plant and animal associations include the dandelion (a sunlike flower with healing properties), the Oystercatcher, a black, white and red bird called a Bridean (Brid bird) in Scotland and giolla Bride (Bride’s servant) in some parts of Ireland; and the snake (particularly the adder).[iv]
Healing
One of Brighid’s three major aspects is as Patroness of Healing. One of the elements associated with her and healing is water. Springs and wells were consecrated as being sacred to her, and pilgrims would come from all over to drink or bathe of their waters to regain lost health. These wells exist today and pilgrims still make their way to partake of the waters, or leave offerings in exchange for healing. One can find thousands of little pieces of fabric, ornaments and such hanging from the trees that surround these wells to this day.
There is archaeological evidence of the Celts’ habit of making offerings at bodies of water or at wells for the sake of healing all across the Celtic lands. One such offering was done by way of the suffering individual would carve out of wood that which is bothering them (i.e.: a person may carve a leg out of wood if it his/her leg that is being bothersome), and then go to a sacred body of water (or any body of water for that matter) to say a prayer for healing wile giving the carved offering unto the waters.
Noted places sacred to her are Aquae Sulis, where a fire was kept burning in her honour and Kildare, where a perpetual fire has been relit since 2993 by the nuns of Kildare in her honour.[v]
Brighid is known for healing and protecting the physical body of each family member, but more importantly, she is the guardian of the soul. One can call upon her for protection when spiritual safety or health is threatened or lost.
Not only did Brighid govern healing and protection of people, she was also called upon to guard and heal animals as seen in the verse below:
“I say the blessing of Brighid
That she placed about her calf and her cows,
About her horses and her goats,
About her sheep and her lambs.
Each day and night,
In cold and heat;
Each day and night,
In light and darkness:
Keep them from marsh,
Keep them from rocks,
Keep them from pits.
Keep them from banks;
Keep them from harm,
Keep them from jealousy,
Keep them from Spell,
From North to South;
Keep them from poison,
From East and West,
Keep them from envy,
And from all harmful intentions.”[vi]
Protection of the Home and Family
“Brighid of the Mantle, encompass us,
Lady of the Lambs, protect us,
Keeper of the Hearth, Kindle us,
Beneath you mantle, gather us,
And restore us to memory.
Mothers of our Mother,
Foremothers strong,
Guide our hands in yours,
Remind us how
To kindle the Hearth.
To keep it bright,
To preserve the flame.
Your hands upon ours,
To kindle the light,
Both day and night.
The Mantle of Brighid about us,
The Memory of Brighid within us,
The Protection of Brighid keeping us
From harm, from ignorance, from heartlessness
This day and night,
From dawn ’till dark,
From dark ’till dawn.”[vii]
The above blessing is a blessing upon the home for the Hearth-Keeper. In ancient times, the hearth was one of the most important features of the household as it was the provider of heat for warmth and for cooking the food, cleaning the clothes, and cleaning the family members! The only time the fire was extinguished was at Samhain when the fires would all be extinguished and then relit from the ceremonial fire. That could be part of the reason the hearth was only smoored at night and not completely extinguished.
There is a blessing for smooring the hearth as well that is provided in Caitlin Matthews’ book “The Little Book of Celtic Blessings” called “Blessing on the Fire At Night”:
I smoor the hearth,
As Mary smoors it;
The vigilance of Brighid and Mary,
Be upon the fire and upon the floor
And over the whole household.
Who stands on the grass outside?
Sun-bright Mary and her son,
The mouth of God requested, the angel of God spoke,
Angels of promise, guard the hearth,
Until bright day visits the fire.
As well as being guardian of the Hearth and household, she is also the guardian of the family members, young and old. She is called upon for help in almost all rites of passage: child birth, initiations, marriage and soul-leading after death inclusive. She has been considered in the Christian faith in Ireland as the “Midwife of Mary” and the “Foster Mother of Christ”, illustrating her involvement with family matters even after the arrival of Christianity. Some things just cannot be converted completely.
Brighid was often called upon often to bless a baby at its naming ceremony or upon the birth. One such blessing used is the “Blessing for a Newborn Child” found in “The Little Book of Celtic Blessings” (Element, 1995), which is based on the blessing found in the Carmina Gadelica:
“A small wave for your form,
A small wave for your voice,
A small wave for your speech,
A small wave for your means,
A small wave for your generosity,
A small wave for your appetite,
A small wave for your wealth,
A small wave for your life,
Nine waves of Grace upon you,
Nine waves of the Giver of Health.”
Brighid is often called upon during weddings to grant stability of the marriage and protection for the couple and their soon-to-be family. She is also called upon to bless new homes.
On her festival day, Imbolc, a candle is lit and placed in the windows to welcome Brighid to bless the house with her light for the upcoming year. Milk, bread and herbs are also offered to her for the same purpose.
Poetry and The Arts
Looking at the above section alone with its abundance of poetry surrounding the figure of Brighid, is it any wonder that she is associated with Poetry and the Arts?
Along with Boann and Cerridwen, Brighid is associated with inspiration and wisdom. She is known throughout the Celtic world as being the Patroness of the Arts (particularly the Poetic arts). Many poets would pray to her for inspiration, while students could pray to her for help with their studies.
Other Associations
Brighid is often associated with smithing and the element of fire. In ancient times, an eternal flame was watched upon by nine priestesses who took turns guarding it. In 1993, this flame was reignited at St. Brighid’s Cathedral in Kildare, Ireland. It is guarded by nuns in the same tradition as it was hundreds of years ago. Many people attend services on Imbolc at the Cathedral and light candles from this eternal flame.
How Brighid is Honoured Today
Brighid is a Goddess who has, despite the changes and the passing years, still remains an important figure in Celtic spirituality. Many pagans today call upon her for healing, protection for themselves and families, blessing of households and inspiration. She is honoured at Imbolc and candles are still lit in some households from dusk to dawn in her honour.
There were, and still are, many people who pray to Brighid for protection at night before retiring. One prayer I found particularly interesting when I was starting out on my path was written by Murry Hope in her book, “Practical Celtic Magic” (Aquarian, 1987):
“Noble Brighid, who dids’t by Dana’s laws,
Stand by the ‘streads of those who sought thine aid in days of old.
Subtly stretch thine arms, O Goddess bright,
Across this humble place wherein I rest my head,
That I may seek my slumber, knowing all full well,
That they who wish me harm, may not approach
Being warded by thy shield.”[viii]
As an artist and writer, I often pray to Brighid for inspiration and am never disappointed!
I have found that Brighid loves candles and offerings of bread, milk and/or herbs. For every practitioner, the preferences vary, so there is really no right or wrong way to make an offering with any deity. Whatever feels “right” to the practitioner, would be the “right” way for the practitioner to make an offering in my humble opinion.
Some suggestions of how Brighid can be honoured on her feast day, Imbolc, include: making a type of bannock (a flatbread made with a mixture of oatmeal, flour, butter, salt, baking soda and water and cooked upon a skillet), making Brighids crosses out of rushes or metal wire, making Bride dolls, cleaning your house and putting out a bit of coloured ribbon on a bush or on your doorstep for Brighid to bless as she comes by (This can be used later as a Brighid’s Mantle for healing and protection).[ix]
The concept of the Eternal Flame is a good one for this “once and future Goddess”. She has withstood the test of time and change and her worship has only grown stronger. May She always be honoured!
Questions to Ponder:
1. As the days begin to grow noticably longer, are you beginning to feel the stirrings of spring in the air or even in your spirit?
2. How are you planning on celebrating Imbolc this year?
3. What healing and inspiration do you want to bring into your life during this season of healing and rebirth?
4. What are you “birthing” this Spring (i.e.: ideas, projects, etc that are starting to take shape)?
5. How has Brighid influenced your life? (if at all)
“The Light of Brighid” by Athelia Nihtscada, February 2000
Notes from Brighid: The Once and Future Goddess
[i] From “Celtic Mythology” by Proinsias MacCana. The Hamlyn Publishing Group Limited, London, England. 1970.
[ii] From “Celtic Mythology” by Proinsias MacCana. The Hamlyn Publishing Group Limited, London, England. 1970.
[iii] “Celtic Gods, Celtic Goddesses” by R.J. Stewart. Bladford (an imprint of Cassell), London, England. 1990.
[iv] From “Celtic Rituals: An authentic guide to ancient Celtic Spirituality” (Also published as “The Apple Branch: A path to Celtic Ritual” – Collins, 1998.) by Alexei Kondratiev. New Celtic Publishing, Scotland. 1999.
[v] From “Kindling the Celtic Spirit: Ancient Traditions to Illume Your Life Throughout the Seasons” by Mara Freeman. HarperCollins Books, New York, NY, USA. 2001.
[vi] From “The Little Book of Celtic Blessings” by Caitlin Matthews. Element, USA. 1995
[vii] “Blessing for Hearth-Keepers” taken from “The Little Book of Celtic Blessings” by Caitlin Matthews. Element, USA. 1995.
[viii] “Practical Celtic Magic” by Murry Hope. Aquarian, USA. 1987.
II. Fosterage Yesterday and Today
Fosterage was common in ancient societies, but the reasoning was usually a very good thing for the child in question! Celtic society was no exception to the rule.
Fosterage in Celtic society was practiced to benefit the child by way of boosting their social standing, to provide protection for the child from enemies of his birth-kin, because of affection (parents fostering children to beloved friends to create ties between the families) or providing the child with an apprenticeship opportunity.
A person’s social status was taken very seriously by the Celts and it could affect everything from inheritance to a person’s ability to start or annul a contract. Social status was determined by one’s “kin group” or family bloodline. (A kin group usually consisted of four generations stemming from a great grand-father) Land could not be sold without approval of the entire kin group and kin groups were also responsible if a member committed a crime.
I.e.: the Kin Group would have to come up with the payment for the honour price in the case of an offence.
Keeping this in mind, one might think that if kin groups determined one’s social status, what would a gifted or exceptional child be doomed to if his kin group was not high on the totem pole?
Fortunately for the exceptional child, he or she could be “adopted” into a kin group that had a higher standing. This was a serious undertaking, which involved detailed contracts and perhaps the payment of a fee if the parents were looking to foster their child out of the family.
It could work the other way as well: Sometimes an important person, ashamed of his own children, could “disown” them and adopt a child he deemed exceptional from another kin group, thus transferring any inheritance or rights that his own children had to the adopted child. A definite slap in the face for the disowned offspring!
In this case, the important person could offer an invitation of “kinship by summoning” and approach the kin of a favoured child. No fee would have to be paid and the child would enjoy a rise in status. Full inheritance may or may not have been set up, but that would be determined by the very detailed contract.
Fosterage was something that was quite common in Celtic society. Reared as babies and toddlers, most children could expect to be fostered out for some reason or another. Children would then be raised by the foster kin in accordance to their rank and future prospects. There are guidelines that were in place and deviating from teaching children the required skills could have been seen as a Breech of Contract, since all foster arrangements were done up as very detailed and rigid contracts.
Things that could be considered a breech of contract include:
- Mistreating the foster child (the child’s parents and the kin of the child’s mother had the right to intervene) – the child would be removed and any fees paid would be returned to the original kin group
- Not teaching the foster child appropriately
- The child’s original family did not pay the fees as agreed (if there was a fee)
If the child was removed from the foster situation prematurely (the exception being if the child had committed a great offence – then the contract could be renegotiated and the child released)
If a child caused problems and fines were laid, then the original parents had to pay the fines. If a child had no living original kin, the foster parents were absolutely responsible for making amends.
Even after the fosterage ended (usually when the child was between 14 and 17 years old), a foster parent would receive part of the child’s honour price if killed and that foster parent might have even been responsible for avenging a wrongful death. Strong emotional ties were often formed in a foster situation and foster siblings could receive honour prices if they were close to a foster sibling who was killed.
One custom surrounding fosterage was the cutting of the child’s hair by the head of the foster household or the foster parent. This was a ceremonial display, which showed affection and the taking of the child into the protection of the new kin group. This also displayed trust on the part of the child when he allowed the new foster parent to cut his/her hair. Often this was done as a public, or semi-public event.
One story of fosterage is that of Cu Chulain when he first went to Emain Macha.
Cu Chulain was born and given the name Setanta by his mother, Dechtire, who was the sister of King Conchobhar. Since she had become pregnant through Divine means (and not too many people would understand or believe), Dechtire was married to Sualtim so it would seem that the child was Sualtim’s.
When Setanta came to fostering age, he was sent to the court of Conchobhar and quite the contest ensured over who was going to foster him!
Sencha, one of Conchobhar’s warriors spoke first, saying that the child should be fostered by him because of his skill as a warrior, artbitrator, ollamh and judge.
Blai, who operated a hostel, contested that he would be the best one to foster Setanta because he would ensure that he would provide neither contempt or neglect. He has great skill in entertaining people, bringing people together and supports people in all of the endeavors.
Fergus, a chief warrior of Conchobhar claimed he was the best because of his valour, record of service, knowledge and experience. A champion in all regards, he cannot think of anyone better than he.
Amairgen, another warrior (not to be confused with Amairgen White- Knee the Bard), claims he has great knowledge, wisdom and prowess in warfare and in the poetic arts. He has been with Conchobhar for a long time and therefore, he should be the foster father.
Conchobhar, not able to decide, decides that all four men and himself should be the foster parents. (Yes, one could be fostered by more than one family!)
Cu Chulain gained valuable experience and knowledge from each of these men.
At one point, the boy Setanta did commit the accidental offence of killing Culain the Smith’s guard dog. (This after he arrived at the Smith’s house, late for supper, and the hound had already been set loose) Conchobhar, as the foster parent, was to be held responsible for the dog, but Setanta took the responsibility unto himself and offered to be Culain’s guard dog while he reared and trained the former dog’s pup. Thus, Setanta was given a new name: Cu Chulain, or the “hound of Culain”. Apparently, he did a fine job protecting the Smith’s house and reared the pup to be as good a guard as the former one was.
Even after Cu Chulain made a name for himself and left the care of his fosterers, he still remained fiercely loyal to all of them, as they did to him. Even Fergus, who defected to Connaught after the death of Dierdre, still held a sense of love for Cu Chulain and assisted him in the battle between Ulster and Connaught, when Cu Chulain had to fight alone.
When we think of foster children today, we usually think of a child becoming a foster child due to problems within the family. Fosterage today is usually a terrifying experience for the child and may or may not end up being in the child’s best interest in the long run.
Reasons for fosterage today can include: the child being abused by his own parents, the parents not wanting to look after the child, the child being removed from the home by social services or the child having severe emotional, physical, mental or behavioural problems that the parents cannot deal with. Often, these children become “Wards of the State” and are not privately fostered and brought into a family like Celtic children were.
Sometimes, the foster children and parents do form a strong emotional bond and the child may enjoy a change in status if the foster parents are well-off.
Fosterage in the Celtic sense is also mentioned frequently in Victorian Literature. Great Expectations by Charles Dickens is a great example of fosterage when young Pip is fostered by a seemingly well off man, who turned out to be a criminal that Pip had helped in his childhood! First, Pip was being raised by his sister and a foster father, who was the town smith and was apprenticing Pip. The fosterage by the seemingly well-off, but secretive gentleman removed Pip from poverty into a new class of citizenship.
Questions to ponder:
1. What would you say are the differences between family values today and in our Ancestors’ time?
2. How has the concept of family changed in today’s day and age?
3. Would you think the Celtic type of fosterage would be beneficial or workable today?
4. Have you ever “fostered” someone? Perhaps not as an official fosterage, but have you ever taken a young person under your wing to mentor them at work or in another capacity?
5. What examples of beneficial fosterage can be seen today?
Notes from Fosterage:
1. Adoption and Fosterage in Gaelic Culture V1.0 by Iain MacAnTsaoir from the Clannada na Gadelica website: http://www.clannada.org/culture_adoption.php
2. Celtic Heritage by Alwyn and Brinley Rees. Thames and Hudson, London. 1961 (Reprinted in 1990)
3. A Guide to Early Irish Law by Fergus Kelly
III. Healing in Old Ireland
In keeping with the aspects of healing for Spring, I am posting a little wisdom on what medical care may have been like for the Irish Celts. Surprisingly, their access to medical care and the laws surrounding it were not much different from our own as Canadians.
Ancient Greek medicine and its standards are very well known among physicians and lay folk alike. Doctors today still recite the Oath of Hippocrates when they get their MD’s.
Ireland also had very strict standards for physicians that may rival the Greeks in their thoroughness and may even still be used today.
Physicians may have been known as fáithliaig (Literally translates to “Seer-Leech”) or Midach (an Old Irish term for doctor) and held a position, which had steep qualifications under the law.
Unlike the Greek and Roman ways of dealing with the sick or feeble (usually killing the person because such illnesses were said to caused by Demons), Irish Law stipulated that the best possible care was to be provided to the sick, injured, feeble or elderly.
Physicians were held accountable for their actions. One triad from Bretha Nemed toisech states that physicians must provide “a painless examination, a complete cure and no blemish”. No scarring, no pain and a complete cure? Pretty hefty standards that most doctors today would be in trouble for! Naturally, this is impossible, but this triad was one that Irish physicians strove for (but was not necessarily the law).
The Greeks strove to “do no harm”…the Irish went all the way to “leave no scar”!
To set up a practice, one had to be qualified and publicly recognized. Practicing medicine otherwise was punishable by law. A physician who caused a patient’s illness or injury to get worse through negligence or lack of skill was held accountable by laws very similar to our own malpractice laws. A negligent or unskilled physician who caused harm would be required to pay hefty fines based on the nature of the damage, plus the patient’s status in society.
Soap was invented by the Celts and hand washing/cleanliness were a must in Celtic hospitals and healing places. Something we would not see again until the 19th and 20th century.
Sabbaticals were allowed and each locality was required to make allowances for the local physician to take time off to learn new skills without the bother of having to deal with patients during that time. They wanted their physicians to be adequately trained in the most ideal of conditions, it would seem. This is not unlike a specialist today who takes a year sabbatical to upgrade his/her skills.
Physicians also had to take up to four students, who would follow the senior physician around and learn on the job, much like the gaggle of residents one can often see accompanying senior physicians at teaching hospitals today. The students gained the on the job wisdom, while the physician and the patients had the security of having four other people scrutinizing his or her work to ensure harm was not being done.
Irish law also entitles all citizens to have the same rights to health care, no matter what their status. Much like the Canadian Health Care system, ancient Ireland also ensured that all citizens could have access to Health Care.
Physicians had a variety of tools and resources available to them. Dentistry, Cesarean sections and trephining (drilling a hole in the skull to remove excess fluid or damaged brain tissue) were some procedures that were said to have been used by Irish physicians.
Healing baths and spas were also said to have been used by Celtic physicians. Steam baths or sweat houses were used to help with diseases such as Rheumatism and arthritis. There are also tales told of Druids using sweathouses to receive visions. Most likely, these were mostly used for treating rheumatoid disorders.
Dian Cecht was considered the Physician of the Tuatha De Dannann and there is an Irish law tract that is credited to him. This law tract details the 12 (actually 13) doors to the soul in the human body and it was used for the purpose of determining compensation for damage done either by physicians or anyone else (i.e.: workers compensation, personal injury, etc.).
Below is a part of this tract, which details the doorways:
“There are twelve doors of the soul in the human body:
(1) the top of the head, i.e. the crown or the suture,
(2) the hollow of the occiput,
(3) the hollow of the temple (temporal fossa),
(4) the apple of the throat (Adam’s apple’, thyroid cartilage),
(5) the hollow of the breast (suprasternal fossa), i.e. the cavity of the throat,
(6) the armpit (axilla),
(7) the breast-bone (sternum),
(8) the navel (umbilicus),
(9) the .. of the side (Kidneys?),
(10) the bend of the elbow (antecubital fossa),
(11) the hollow of the ham (popliteal fossa), i.e. from behind,
(12) the bulge of the groin (femoral triangle?), i.e. the bull-sinew,
(13) the sole of the foot.”
Some folks today speculate that these doorways could be seen as equal to chakras in New Age thought. (The actual Chakras in Hindu practice are meditation points only and not used for healing and whatnot like they are among New Agers) From a spiritual standpoint, these could be seen as areas that could give a spiritual healer access to damaged or injured parts of the soul. They could also be exit points for the soul at the time of death…or even entry points at the time of birth.
The 12 Doorways do describe certain vulnerable places in the body.
From the standpoint of a martial artist, these points of the body are vulnerable and would be good places to make an attack on another person. From a legal standpoint, these vulnerable points when injured or attacked wrongfully could determine the compensation price the offender would have to pay.
Dian Cecht was credited for giving Nuadha his famous silver hand after he had lost his original one in battle. He had two sons, Cian and Miach, and a daughter called Airmid. Of no surprise, Miach and Airmid both inherited their father’s medical skill. Miach surpassed his father’s skill by reattaching Nuadha’s original hand “sinew to sinew”. Dian Cecht was angered by this and struck his son a near fatal blow. Miach was able to heal himself easily enough, but Dian Cecht struck him another blow. Miach again healed himself and Dian Cecht struck him yet again. This blow was beyond Miach’s skill and he died of his injuries.
When Miach was buried, 365 herbs sprung up in the shape of the body. All of the herbs were said to correspond to illnesses that affected the part of the body they were growing on. Airmid gathered up all of the herbs and arranged them according to the location. Neatly organized, Airmid had the herbs that would heal all ills.
Dian Cecht found out about this and scattered the herbs, rendering them unclassifiable which is said to be why we do not have cures for medical ills to this day. Of course, Airmid was able to salvage some of the herbs, but many more cures would remain a mystery.
Things to Ponder:
One could look at Dian Cecht’s actions as being out of jealousy. Perhaps, on a base human level, they were. On the other hand, was Dian Cecht doing something else in keeping mankind from being able to perfectly heal all ills? This sort of thing would eliminate all disease and give mankind a new form of power…the power to heal indefinitely.
1.Was Dian Cecht trying to prevent such knowledge from getting out?
2. Was he protecting mankind from this knowledge?
The story was re-written by Christian monks who, at that time, believed that ills were God’s will and that people shouldn’t mess with them. I would like to know the original story to see if the herbs really were scattered or if this part was added later on. If one looks at the advances that ancient societies had achieved and how the onset of the “Dark Ages’ postponed much of this knowledge until a far later time (i.e.: central heating, the use of penicillin, washing hands between patients, etc.), where would we be today if this age had not happened? How far along would we be?
3. How do governments today still impede medical knowledge and cures?