Category: Deities

Deity of the Day for July 28th is Nephthys

Deity of the Day

Nephthys

Nephthys /ˈnɛpθɨs/ (Greek: Νέφθυς) or Nebthet /ˈnɛbˌθɛt/ (Arabic: نيفتيس Nyftys) is a member of the Great Ennead of Heliopolis in Egyptian mythology, a daughter of Nut and Geb. Nephthys was typically paired with her sister Isis in funerary rites because of their role as protectors of the mummy and the god Osiris and as the sister-wife of Set.

Nephthys is the Greek form of an epithet (transliterated as Nebet-het, and Nebt-het, from Egyptian hieroglyphs).The origin of the goddess Nephthys is unclear but the literal translation of her name is usually given as “Lady of the House,” which has caused some to mistakenly identify her with the notion of a “housewife,” or as the primary lady who ruled a domestic household. This is a pervasive error repeated in many commentaries concerning this deity. Her name means quite specifically, “Lady of the [Temple] Enclosure” which associates her with the role of priestess.

This title, which may be more of an epithet describing her function than a given name, probably indicates the association of Nephthys with one particular temple or some specific aspect of the Egyptian temple ritual. Along with her sister Isis, Nephthys represented the temple pylon or trapezoidal tower gateway entrance to the temple which also displayed the flagstaff. This entrance way symbolised the horizon or akhet.

At the time of the Fifth Dynasty Pyramid Texts, Nephthys appears as a goddess of the Heliopolitan Ennead. She is the sister of Isis and companion of the war-like deity, Set. As sister of Isis and especially Osiris, Nephthys is a protective goddess who symbolizes the death experience, just as Isis represented the (re)birth experience.

Nephthys was known in some ancient Egyptian temple theologies and cosmologies as the “Useful Goddess” or the “Excellent Goddess”. These late Ancient Egyptian temple texts describe a goddess who represented divine assistance and protective guardianship.

Nephthys is regarded as the mother of the funerary-deity Anubis (Inpu) in some myths. Alternatively Anubis appears as the son of Bastet or Isis.

As the primary “nursing mother” of the incarnate Pharaonic-god, Horus, Nephthys also was considered to be the nurse of the reigning Pharaoh himself. Though other goddesses could assume this role, Nephthys was most usually portrayed in this function. In contrast Nephthys is sometimes featured as a rather ferocious and dangerous divinity, capable of incinerating the enemies of the Pharaoh with her fiery breath.

New Kingdom Ramesside Pharaohs, in particular, were enamored of Mother Nephthys, as is attested in various stelae and a wealth of inscriptions at Karnak and Luxor, where Nephthys was a member of that great city’s Ennead and her altars were present in the massive complex.
Triad of Isis, Nephthys, and Harpocrates. Early Greco-Roman. Walters Museum

Nephthys was typically paired with her sister Isis in funerary rites because of their role as protectors of the mummy and the god Osiris and as the sister-wife of Seth.

Less well understood than her sister Isis, Nephthys was no less important in Egyptian Religion as confirmed by the work of E. Hornung, along with the work of several noted scholars.

“Ascend and descend; descend with Nephthys, sink into darkness with the Night-bark. Ascend and descend; ascend with Isis, rise with the Day-bark.”

Pyramid Text Utterance 222 line 210.

In the funerary role, Nephthys often was depicted as a kite, or as a woman with falcon wings, usually outstretched as a symbol of protection. Nephthys’s association with the kite or the Egyptian hawk (and its piercing, mournful cries) evidently reminded the ancients of the lamentations usually offered for the dead by wailing women. In this capacity, it is easy to see how Nephthys could be associated with death and putrefaction in the Pyramid Texts. She was, almost without fail, depicted as crowned by the hieroglyphics signifying her name, which were a combination of signs for the sacred temple enclosure (hwt), along with the sign for neb, or mistress (Lady), on top of the enclosure sign.

Nephthys was clearly viewed as a morbid-but-crucial force of heavenly transition, i.e., the Pharaoh becomes strong for his journey to the afterlife through the intervention of Isis and Nephthys. The same divine power could be applied later to all of the dead, who were advised to consider Nephthys a necessary companion. According to the Pyramid Texts, Nephthys, along with Isis, was a force before whom demons trembled in fear, and whose magical spells were necessary for navigating the various levels of Duat, as the region of the afterlife was termed.

It should here be noted that Nephthys was not necessarily viewed as the polar opposite of Isis, but rather as a different reflection of the same reality: eternal life in transition. Thus, Nephthys was also seen in the Pyramid Texts as a supportive cosmic force occupying the night-bark on the journey of Ra, the majestic sun god, particularly when he entered Duat at the transitional time of dusk, or twilight. Isis was Ra’s companion at the coming of dawn.

Nephthys plays an important role in the Osirian myth-cycle.

It is Nephthys who assists Isis in gathering and mourning the dismembered portions of the body of Osiris, after his murder by the envious Set. Nephthys also serves as the nursemaid and watchful guardian of the infant Horus. The Pyramid Texts refer to Isis as the “birth-mother” and to Nephthys as the “nursing-mother” of Horus. Nephthys was attested as one of the four “Great Chiefs” ruling in the Osirian cult-center of Busiris, in the Delta and she appears to have occupied an honorary position at the holy city of Abydos. No cult is attested for her there, though she certainly figured as a goddess of great importance in the annual rites conducted, wherein two chosen females or priestesses played the roles of Isis and Nephthys and performed the elaborate ‘Lamentations of Isis and Nephthys’. There, at Abydos, Nephthys joined Isis as a mourner in the shrine known as the Osireion. These “Festival Songs of Isis and Nephthys” were ritual elements of many such Osirian rites in major ancient Egyptian cult-centers.

As a mortuary goddess (along with Isis, Neith, and Serqet), Nephthys was one of the protectresses of the Canopic jars of the Hapi. Hapi, one of the Sons of Horus, guarded the embalmed lungs. Thus we find Nephthys endowed with the epithet, “Nephthys of the Bed of Life,” in direct reference to her regenerative priorities on the embalming table. In the city of Memphis, Nephthys was duly honored with the title “Queen of the Embalmer’s Shop,” and there associated with the jackal-headed god Anubis as patron.

Nephthys was also considered a festive deity whose rites could mandate the liberal consumption of beer. In various reliefs at Edfu, Dendera, and Behbeit, Nephthys is depicted receiving lavish beer-offerings from the Pharaoh, which she would “return”, using her power as a beer-goddess “that [the pharaoh] may have joy with no hangover.” Elsewhere at Edfu, for example, Nephthys is a goddess who gives the Pharaoh power to see “that which is hidden by moonlight.” This fits well with more general textual themes that consider Nephthys to be a goddess whose unique domain was darkness, or the perilous edges of the desert.

Nephthys could also appear as one of the goddesses who assists at childbirth. One ancient Egyptian myth preserved in the Papyrus Westcar recounts the story of Isis, Nephthys, Meskhenet, and Heqet as traveling dancers in disguise, assisting the wife of a priest of Amun-Re as she prepares to bring forth sons who are destined for fame and fortune.

Nephthys’s healing skills and status as direct counterpart of Isis, steeped, as her sister in “words of power,” are evidenced by the abundance of faience amulets carved in her likeness, and by her presence in a variety of magical papyri that sought to summon her famously altruistic qualities to the aid of mortals.

The Ramesside Pharaohs were particularly devoted to Set’s prerogatives and, in the 19th Dynasty, a temple of Nephthys called the “House of Nephthys of Ramesses-Meriamun” was built or refurbished in the town of Sepermeru, midway between Oxyrhynchos and Herakleopolis, on the outskirts of the Fayyum and quite near to the modern site of Deshasheh. Here, as Papyrus Wilbour notes in its wealth of taxation records and land assessments, the temple of Nephthys was a specific foundation by Ramesses II, located in close proximity to (or within) the precinct of the enclosure of Set. To be certain, the House of Nephthys was one of fifty individual, land-owning temples delineated for this portion of the Middle Egyptian district in Papyrus Wilbour. The fields and other holdings belonging to Nephthys’s temple were under the authority of two Nephthys-prophets (named Penpmer and Merybarse) and one (mentioned) wa’ab priest of the goddess.

While certainly affiliated with the “House of Set,” the Nephthys temple at Sepermeru and its apportioned lands (several acres) clearly were under administration distinct from the Set institution. The Nephthys temple was a unique establishment in its own right, an independent entity. According to Papyrus Wilbour, another “House of Nephthys of Ramesses-Meriamun” seems to have existed to the north, in the town of Su, closer to the Fayyum region.

Another temple of Nephthys seems to have existed in the town of Punodjem. The Papyrus Bologna records a complaint lodged by a prophet of the temple of Set in that town regarding undue taxation in his regard. After making an introductory appeal to “Re-Horakhte, Set, and Nephthys” for the ultimate resolution of this issue by the royal Vizier, the prophet (named Pra’emhab) laments his workload. He notes his obvious administration of the “House of Set” and adds: “I am also responsible for the ship, and I am responsible likewise for the House of Nephthys, along with a heap of other temples.”

As “Nephthys of Ramesses-Meriamun,” the goddess and her shrines were under the particular endorsement of Ramesses II. The foundations of the Set and Nephthys temples at Sepermeru finally were discovered and identified in the 1980s, and the Nephthys temple was a self-sustaining temple complex within the Set enclosure.

There can be little doubt that a cult of Nephthys existed in the temple and great town of Herakleopolis, north of Sepermeru. A near life-sized statue of Nephthys (currently housed in the Louvre) boasts a curiously altered inscription. The basalt image originally was stationed at Medinet-Habu, as part of the cultic celebration of the Pharaonic “Sed-Festival,” but was transferred at some point to Herakleopolis and the temple of Herishef. The cult-image’s inscription originally pertained to “Nephthys, Foremost of the Sed [Festival] in the Booth of Annals” (at Medinet-Habu), but was re-inscribed or re-dedicated to “Nephthys, Foremost of the [Booths of] Herakleopolis.” A “prophet of Nephthys” is indeed attested for the town of Herakleopolis in the 30th Dynasty.

Nephthys was considered the unique protectress of the Sacred Phoenix, or the Bennu Bird. This role may have stemmed from an early association in her native Heliopolis, which was renowned for its “House of the Bennu” temple. In this role, Nephthys was given the name “Nephthys-Kheresket,” and a wealth of temple texts from Edfu, Dendera, Philae, Kom Ombo, El Qa’la, Esna, and others corroborate the late identification of Nephthys as the supreme goddess of Upper Egyptian Nome VII, where another shrine existed in honor of the Bennu. Nephthys also was the goddess of the “Mansion of the Sistrum” in Hwt-Sekhem (Gr. Diospolis Parva), the chief city of Nome VII. There, Nephthys was the primary protectress of the resident Osirian relic, of the Bennu Bird, and of the local Horus/Osiris manifestation, the god Neferhotep.

Nephthys was most widely and usually worshipped in ancient Egypt as part of a consortium of temple deities. Therefore, it should not surprise us that her cult images could likely be found as part of the divine entourage in temples at Kharga, Kellis, Deir el-Hagar, Koptos, Dendera, Philae, Sebennytos, Busiris, Shenhur, El Qa’la, Letopolis, Heliopolis, Abydos, Thebes, Dakleh Oasis, and indeed throughout Egypt. In most cases, Nephthys found her typical place as part of a triad alongside Osiris and Isis, or Isis and Horus, or Isis and Min, or as part of a quartet of deities. It is perhaps in this way that Nephthys best fulfilled her role as an important national deity whose ideal function was to provide powerful assistance to her associates in a great variety of temple cults—a truly “Useful” and “Excellent” goddess, as her primary epithets reflect.

Source:
Wikipedia

Deity of the Day for July 21 is Ceres, Goddess of the Grain Fields

Deity of the Day


Ceres

Goddess of the Grain Fields

 

During the classical age of the Roman Empire, the main industry was farming. A reliable and huge food supply was necessary as the population of the ever-expanding Roman Empire grew. Roman society was divided into several groups – there were the patricians, who were typically the landowners, and involved in policy and decision-making. There were also plebeians, who were average people who worked in shops and as craftsmen or laborers.

Finally, there were slaves, and the slaves were the backbone of the Roman farming industry.

Vast numbers of slaves were required to maintain the millions of acres of crops that were grown to feed the Roman people – remember, the Roman Empire at one point boasted almost seventy million people. That was about a fifth of the world’s population at the time. Because grain was a high-yield crop, well-organized agriculture could keep the populace from starving.

Ceres was the goddess of grain, specifically maize, and of the harvest season. According to Roman legend, she was the one who taught mankind how to farm. She is associated with agricultural fertility and a bountiful harvest.

Offerings and sacrifices were made to Ceres by landowners, and she was called upon during the summer months to watch over the crops and protect them from drought, insects, and flooding.

Ceres’ story parallels that of the Greek goddess Demeter. In the Roman telling of the tale, Ceres had a daughter named Proserpine, who was taken away by Pluto to the underground.

Ceres searched everywhere but was unable to find her beautiful daughter, and as she grieved for her missing child, she was so upset that all of the crops stopped growing. As a great famine struck, Ceres discovered that Proserpine was in fact with Pluto. He agreed that Proserpine could spend six months of the year with her mother, and six with him in the underworld. Each year when Proserpine returns to Pluto’s realm, the land grows cold and the crops wither and die. In the spring, she returns, and Ceres brings life to the land once more.

Today, we still use Ceres’ name as part of our regular vocabulary – crunched up gain is called cereal in her honor.

 

Source:
Author: Paganism/Wicca Expert

Website: Article found on & owned by About.com

The Goddess Creed

The Goddess Creed

 

I believe in Goddess the Mother All Mighty
Creatrix of the heavens and earth
And in all women
Who were conceived of Her love
Born of our sacred mothers
Suffered under patriarchy
Were crucified, died, and were buried
We descended into the underworld
The third day we arose again
We integrated with our new selves
And we now sit with Goddess our Mother
And we judge no one
I believe in the Holy Mother
The maiden, mother, crone
Forgiveness toward others
The celebration of the body
And everlasting renewal of life
So Mote It Be
(c) 2008 Danu Gray Wolf

Deity of the Day for July 13 is Baldur, Norse God of Light

Deity of the Day

Baldur, Norse God of Light

 

Baldur was the son of Frigga and Odin, and the twin brother of Hod, or Hodur. Baldur’s name sometimes appears as Balder, or alternately Baldr. Baldur was beautiful and radiant, and was beloved by all the gods. Hodur, on the other hand, was dark and moody, spent a lot of time in darkness because of his blindness, and was generally unpopular with everyone he met.

In one famous story, after Baldur reveals that he’s been having foreboding dreams, Frigga asked all of nature to promise not to cause any harm to her beloved son.
From Sæmund’s Edda:
“On a course they resolved,
that they would send
to every being,
assurance to solicit,
Balder not to harm.
All species swore
oaths to spare him;
Frigg received all
their vows and compacts.”

Unfortunately, in her haste, Frigga overlooked the mistletoe plant, so Loki – the resident trickster – took advantage of the opportunity and fooled Hod into killing his twin brother with a spear made of mistletoe. Baldur was later restored to life.

Because of the story of his life, death and resurrection, Baldur features prominently in Norse mythology. An important festival was held in honor of Baldur the Good at midsummer, because it was known to be the anniversary of his death and descent into the underworld. Celebrations were held involving big bonfires and outdoor festivities, much of which involved watching the sun rise and set. Bear in mind that in the extreme Northern latitudes inhabited by the Norse peoples, the sun never really sets at midsummer; instead, it touches the horizon and then rises again to begin a new day.

When Christianity moved into the Norse countries, Baldur’s celebration became the festival of St. John instead.

 

Source:
Author:aganism/Wicca Expert

Website: Article Found On & Owned By About.com

Deity of the Day for July 8th is Ares, Roman God of War

Deity of the Day

 

Ares
Greek God of War

Ares, the Greek Warrior God:

Ares was a Greek god of war, and son of Zeus by his wife Hera. He was known not only for his own exploits in battle, but also for getting involved in disputes between others. Furthermore, he often served as an agent of justice.

The Rape of Alkippe:

A Greek legend tells the tale of Ares slaying of one of Poseidon’s sons. Ares had a daughter, Alkippe, and Poseidon’s son Halirrhothios attempted to rape her.

Ares interrupted before the act was completed, and promptly killed Halirrhothios. Poseidon, livid at the murder of one of his own children, put Ares on trial before the twelve gods of Olympus. Ares was acquitted, as his violent actions were justified.

Worship of Ares:

As a warrior god, Ares wasn’t quite as popular with the Greeks as his counterpart, Mars, was among the Romans. This may have been due to his unreliability and unpredictable violence – something which would have been completely contrary to the Greek sense of order. He doesn’t seem to have been very popular among the Greeks, who appear to have been mostly just indifferent to him.

In fact, many of the legends surrounding Ares culminate in his own defeat and humiliation. In Homer’s Odyssey, Zeus himself insults Ares after his return from the battlefields of Troy – where Ares was defeated by the armies of Athena. Zeus says:
Do not sit beside me and whine, you double-faced liar.
To me you are the most hateful of all gods who hold Olympus.
Forever quarreling is dear to your heart, wars and battles.

His worship was centered in small cults, rather than amongst the general populace of Greece. Specifically, more warlike areas like Macedonia, Thrace, and Sparta paid homage to Ares.

There are numerous accounts of a Spartan man, Menoikeus, offering himself as sacrifice to Ares, in order to secure the gates of Thebes. Gaius Julius Hyginus, a Greek historian, wrote in Fabulae, “When the Thebans consulted Teiresias, he told them that they would win the battle if Kreon’s son Menoikeus [one of the Spartoi] were to offer himself as a victim to Ares. When he heard this, Menoikeus took his life in front of the gates.”

Although little is known of the cults of Ares and how they specifically paid tribute, most sources do refer to sacrifices being made prior to battle. Herodotus refers to the offerings made by the Scythians, in which one of every one hundred prisoners taken in battle is sacrificed to Ares. He also describes, in his Histories, a festival which took place in Papremis, part of Egypt. The celebration re-enacts the meeting of Ares with his mother, Hera, and involves beating priests with clubs – a ritual which often turned violent and bloody.

The Warrior Oath

Aeschylus’ epic narrative, Seven Against Thebes, includes a warrior’s oath and sacrifice to Ares:
Seven warriors yonder, doughty chiefs of might,
Into the crimsoned concave of a shield
Have shed a bull’s blood, and, with hands immersed
Into the gore of sacrifice, have sworn
By Ares, lord of fight, and by thy name,
Blood-lapping Terror, Let our oath be heard-
Either to raze the walls, make void the hold
Of Cadmus – strive his children as they may –
Or, dying here, to make the foemen’s land
With blood impasted.

Today, Ares is seeing a resurgence in popularity thanks to a number of pop culture references. He appears in Rick Riordan’s highly successful Percy Jackson series for young readers, as well as Suzanne Collins’ books about Gregor the Overlander. He also shows up in video games, such as God of War and was portrayed by the late actor Kevin Smith in the Xena: Warrior Princess television series.

Some Hellenic Pagans pay tribute to Ares as well, in rituals honoring his bravery and masculinity

 

Source
Author:Patti Wigington , Paganism/Wicca Expert

Website: Article found on & owned by About.com

Goddess For Today: Thmei

4th of July Comments

Goddess For Today: Thmei
Independence Day (United States)

Themes   Freedom; Justice; Honor; Divination; Balance; Equality; Foresight; Morality
Symbols   Scales or Balanced Items:  Ostrich Feathers

About Thmei:  This Egyptian Goddess of Law and Mother of virtue watches over human conduct, looking for right action, wise decisions,
ethical dealings, and just outcomes.  On a broader scale, she also tends to matters of universal law, that we might learn its patterns, internalize
its ideals, and then use this awareness throughout the year.

In some instances, Thmei is considered a prophetic Goddess to call on in determining the outcome of any course of action, especially legal ones.
Egyptian art depicts Thmei bearing a single ostrich feather, the symbol of truth with self and others.

To Do Today:  Celebrate your personal independence, and break free from any constraints that seem unjust or
unethical, asking Thmei for the power and courage to endure. To make a Thmei charm that draws equity into all
your dealings, find a portable token that, to you, represents balance, harmony, and fairness.  Put this on your
bathroom scale, saying, Balance and harmony within this shrine, Thmei, make impartial dealings mine!
Carry this token with you, or leave it in the area where you feel inequity or discord exists.
)0(
By Patricia Telesco ~ From “365 Goddess” and GrannyMoon’s Morning Feast

 

Courtesy of GrannyMoonsMorningFeast

Deity of the Day for July 3rd is Khepri, The Egyptian God

Deity of the Day

Khepri

 

Khepri (also spelled Khepera, Kheper, Khepra, Chepri) is a god in the ancient Egyptian religion.

Khepri was connected with the scarab beetle (kheprer), because the scarab rolls balls of dung across the ground, an act that the Egyptians saw as a symbol of the forces that move the sun across the sky. Khepri was thus a solar deity. Young dung beetles, having been laid as eggs within the dung ball, emerge from it fully formed. Therefore, Khepri also represented creation and rebirth, and he was specifically connected with the rising sun and the mythical creation of the world. The Egyptians connected his name with the Egyptian language verb kheper, meaning “develop” or “come into being”. Kheper, (or Xeper) is a transcription of an ancient Egyptian word meaning to come into being, to change, to occur, to happen, to exist, to bring about, to create, etc. Egyptologists typically transliterate the word as ?pr. Both Kheper and Xeper possess the same phonetic value and are pronounced as “kheffer”.

There was no cult devoted to Khepri, and he was largely subordinate to the greater sun god Ra. Often, Khepri and another solar deity, Atum, were seen as aspects of Ra: Khepri was the morning sun, Ra was the midday sun, and Atum was the sun in the evening.

Khepri was principally depicted as a scarab beetle, though in some tomb paintings and funerary papyri he is represented as a human male with a scarab as a head. He is also depicted as a scarab in a solar barque held aloft by Nun. The scarab amulets that the Egyptians used as jewelry and as seals represent Khepri.

 

Source:
Wikipedia

WOTC Extra (b) – The Divine Masculine

Witchy CommentsThe Divine Masculine

The feminine is not complete without the masculine; together, these energetic polarities form a whole. Before the re-emergence of Goddess-centered spirituality, only the male divinity’s face was present in most parts of the world. Some Wiccans and Witches concentrate on the Divine Feminine. Others, however, believe that the Divine expresses as both male and female.

Witches often depict the Divine Masculine as having three faces, which represent the stages of a man’s life: youth, maturity, and old age. However, Witches aren’t the only ones who envision a tripart God. Christians honor the male trinity of Father, Son, and Holy Spirit. In the Hindu religion, Brahma represents the creative principle of God, Vishnu is considered the preserver, and Shiva is the destroyer. Although the cultural aspects of these deities may differ, they still recognize the tripart expression of the masculine force.
The Only Book of Wiccan Spells You’ll Ever Need (The Only Book You’ll Ever Need)
Marian Singer; Trish MacGregor

 

WOTC Extra (a) – The Divine Feminine

Witchy Comments The Divine Feminine

Many Wiccans believe that the Divine is both feminine and masculine, so they venerate the Goddess and God. The Goddess is symbolized by Mother Earth. Concern for the environment and “green” practices demonstrate respect for the Goddess, who is manifest in all of nature. It’s no accident that movements honoring the Earth and the Goddess evolved simultaneously. Indeed, many Witches believe that unless Goddess energy reawakens within each of us and in the world as a whole, the planet may be destroyed.

Witches often depict the Goddess in three stages that represent the three phases of a woman’s life: maiden, mother, and crone. Celtic art illustrates this tripart nature as three interlocking pointed loops called vesica piscis, which symbolize the opening to the womb. Others show the feminine trinity as three phases of the moon: waxing, waning, and full.

The Only Book of Wiccan Spells You’ll Ever Need (The Only Book You’ll Ever Need)
Marian Singer; Trish MacGregor

Let’s Talk Witch – Honoring and Invoking Deities

Witchy CommentsHonoring and Invoking Deities

Many witches believe that divine assistance is always available to you and that Gods and Goddesses gladly offer their guidance, help, and energy to humans to use for positive purposes. Some view divine beings as higher aspects of human consciousness, which can be accessed and activated through magickal means.

Ask First!

If you want to connect with a particular entity, first ask that god or goddess to listen to your request and come to your aid. One theory states that deities will not interfere with your own free will— you must ask them sincerely for help.

If you aren’t used to considering a divine being as a partner in your spiritual and practical pursuits, you may wonder how to go about petitioning your favorite god or goddess for assistance. Here are a few suggestions:

Make an offering of some sort to the deity. Burning incense is a popular offering, although you may wish to choose an offering that more specifically corresponds to the nature of the deity whose help you seek.

Place a figurine of the chosen deity on your altar and focus your attention on it.

Use an oracle, such as tarot cards or runes, to access divine wisdom and open your mind to messages from the deities.

Pray.

Meditate.

Light a candle in honor of the deity you wish to petition.

Design and perform a ritual to the deity.

Write your request on a slip of paper, then burn it.

Choose a crystal or gemstone that relates to the deity. Carry the stone in your pocket and touch it periodically.

Plant herbs or flowers in honor of the god or goddess. Choose plants that correspond to the deity’s nature and your intent, such as roses for love or mint for prosperity.

 
The Only Book of Wiccan Spells You’ll Ever Need (The Only Book You’ll Ever Need)
Marian Singer; Trish MacGregor

Deity of the Day for June 30 is Helios

Deity of the Day

Helios

 

Helios (/ˈhiːli.ɒs/; Ancient Greek: Ἥλιος Hēlios; Latinized as Helius; Ἠέλιος in Homeric Greek) was the personification of the Sun in Greek mythology. He is the son of the Titan Hyperion and the Titaness Theia (Hesiod) (also known as Euryphaessa (Homeric Hymn 31)) and brother of the goddesses Selene, the moon, and Eos, the dawn.

Helios was described as a handsome titan crowned with the shining aureole of the Sun, who drove the chariot of the sun across the sky each day to earth-circling Oceanus and through the world-ocean returned to the East at night. In the Homeric hymn to Helios, Helios is said to drive a golden chariot drawn by steeds (HH 31.14–15); and Pindar speaks of Helios’s “fire-darting steeds” (Olympian Ode 7.71). Still later, the horses were given fiery names: Pyrois, Aeos, Aethon, and Phlegon.

As time passed, Helios was increasingly identified with the god of light, Apollo. However, in spite of their syncretism, they were also often viewed as two distinct gods/titan (Helios was a Titan, whereas Apollo was an Olympian). The equivalent of Helios in Roman mythology was Sol, specifically Sol Invictus.

The best known story involving Helios is that of his son Phaëton, who attempted to drive his father’s chariot but lost control and set the earth on fire.

Helios was sometimes characterized with the epithet Panoptes (“the all-seeing”). In the story told in the hall of Alcinous in the Odyssey (viii.300ff.), Aphrodite, the consort of Hephaestus, secretly beds Ares, but all-seeing Helios spies on them and tells Hephaestus, who ensnares the two lovers in nets invisibly fine, to punish them.

In the Odyssey, Odysseus and his surviving crew land on Thrinacia, an island sacred to the sun god, whom Circe names Hyperion rather than Helios. There, the sacred red[citation needed] cattle of the Sun were kept:

You will now come to the Thrinacian island, and here you will see many herds of cattle and flocks of sheep belonging to the sun-god. There will be seven herds of cattle and seven flocks of sheep, with fifty heads in each flock. They do not breed, nor do they become fewer in number, and they are tended by the goddesses Phaethusa and Lampetia, who are children of the sun-god Hyperion by Neaera. Their mother when she had borne them and had done suckling them sent them to the Thrinacian island, which was a long way off, to live there and look after their father’s flocks and herds.

Though Odysseus warns his men, when supplies run short they impiously kill and eat some of the cattle of the Sun. The guardians of the island, Helios’ daughters, tell their father about this. Helios appeals to Zeus telling them to dispose of Odysseus’ men or he will take the Sun and shine it in the Underworld. Zeus destroys the ship with his lightning bolt, killing all the men except for Odysseus.
Solar Apollo with the radiant halo of Helios in a Roman floor mosaic, El Djem, Tunisia, late 2nd century

In one Greek vase painting, Helios appears riding across the sea in the cup of the Delphic tripod which appears to be a solar reference. Athenaeus in Deipnosophistae relates that, at the hour of sunset, Helios climbed into a great golden cup in which he passes from the Hesperides in the farthest west to the land of the Ethiops, with whom he passes the dark hours. While Heracles traveled to Erytheia to retrieve the cattle of Geryon, he crossed the Libyan desert and was so frustrated at the heat that he shot an arrow at Helios, the Sun. Almost immediately, Heracles realized his mistake and apologized profusely, in turn and equally courteous, Helios granted Heracles the golden cup which he used to sail across the sea every night, from the west to the east because he found Heracles’ actions immensely bold. Heracles used this golden cup to reach Erytheia.

By the Oceanid Perse, Helios became the father of Aeëtes, Circe and Pasiphaë. His other children are Phaethusa (“radiant”) and Lampetia (“shining”).

Helios is sometimes identified with Apollo: “Different names may refer to the same being,” Walter Burkert observes, “or else they may be consciously equated, as in the case of Apollo and Helios.”

In Homeric literature, Apollo is clearly identified as a different god, a plague-dealer with a silver (not golden) bow and no solar features.

The earliest certain reference to Apollo identified with Helios appears in the surviving fragments of Euripides’ play Phaethon in a speech near the end (fr 781 N²), Clymene, Phaethon’s mother, laments that Helios has destroyed her child, that Helios whom men rightly call Apollo (the name Apollo is here understood to mean Apollon “Destroyer”).

By Hellenistic times Apollo had become closely connected with the Sun in cult. His epithet Phoebus, Phoibos “shining”, drawn from Helios, was later also applied by Latin poets to the sun-god Sol.
Coin of Roman Emperor Constantine I depicting Sol Invictus/Apollo with the legend SOLI INVICTO COMITI, c. 315 AD.

The identification became a commonplace in philosophic texts and appears in the writing of Parmenides, Empedocles, Plutarch and Crates of Thebes among others, as well as appearing in some Orphic texts. Pseudo-Eratosthenes writes about Orpheus in Catasterismi, section 24:

“But having gone down into Hades because of his wife and seeing what sort of things were there, he did not continue to worship Dionysus, because of whom he was famous, but he thought Helios to be the greatest of the gods, Helios whom he also addressed as Apollo. Rousing himself each night toward dawn and climbing the mountain called Pangaion, he would await the sun’s rising, so that he might see it first. Therefore Dionysus, being angry with him, sent the Bassarides, as Aeschylus the tragedian says; they tore him apart and scattered the limbs.”

Dionysus and Asclepius are sometimes also identified with this Apollo Helios.

Classical Latin poets also used Phoebus as a byname for the sun-god, whence come common references in later European poetry to Phoebus and his car (“chariot”) as a metaphor for the sun. But in particular instances in myth, Apollo and Helios are distinct. The sun-god, the son of Hyperion, with his sun chariot, though often called Phoebus (“shining”) is not called Apollo except in purposeful non-traditional identifications.

Despite these identifications, Apollo was never actually described by the Greek poets driving the chariot of the sun, although it was common practice among Latin poets. Therefore, Helios is still known as the ‘sun god’ – the one who drives the sun chariot across the sky each day.

 

 

Source:
Wikipedia

WOTC Extra – Gods and Their Attributes

The SupernaturalGods and Their Attributes

 

Since the beginning of time, cultures around the world have honored a masculine force. The yang energy of the universe has been depicted in various guises and personalities, as individual deities with specific natures, powers, and responsibilities. The many faces of the God express qualities associated with the male archetype: strength, virility, daring, leadership skills, logic, protection, knowledge, and courage.

Archetypes transcend nationalities and religions, appearing in various yet similar forms in many different cultures. For example, the Greek god Zeus corresponds to the Roman god Jupiter. You can see overlaps between the Egyptian god Thoth and the Greeks’ Hermes. Mars and Mithras, both gods of war, were worshiped by soldiers in Rome and Persia, respectively.

On days when a witch wishes to identify with certain god-like qualities, she can ask for help from a deity who embodies those attributes. If you want to ace an exam, you could call on Mercury, Thoth, or Hermes to assist you. If you hope to overcome a formidable challenge or adversary, Ganesh is the god with whom to ally yourself. Regardless of your goal or concern, you’ll find a deity who can provide the help you need.
 
The Everything Wicca and Witchcraft Book: Rituals, spells, and sacred objects for everyday magick (Everything®)
Skye Alexander

Let’s Talk Witch – Honoring and Invoking Deities

The SupernaturalHonoring and Invoking Deities

 

How can you get a god or goddess on your side? Many witches believe that divine assistance is always available to you and that the deities gladly offer their guidance, help, and energy to humans to use for positive purposes. Some view divine beings as higher aspects of human consciousness, which can be accessed and activated through magickal means.

If you aren’t used to considering a divine being as a partner in your spiritual and practical pursuits, you may wonder how to go about petitioning your favorite god or goddess for assistance. Here are a few suggestions.

1. Make an offering of some sort to the deity. Burning incense is a popular offering, although you may wish to choose an offering that more specifically corresponds to the nature of the deity whose help you seek.

2. Place a figurine of the chosen deity on your altar and focus your attention on it.

3. Use an oracle, such as tarot cards or runes, to access Divine Wisdom and open your mind to messages from the deities.

4. Pray.

5. Meditate.

6. Light a candle in honor of the deity you wish to petition.

7. Design and perform a ritual to the deity.

8. Write your request on a slip of paper, then burn it.

9. Choose a crystal or gemstone that relates to the deity. Carry the stone in your pocket and touch it periodically.

10. Plant herbs or flowers in honor of the god or goddess. Choose plants that correspond to the deity’s nature and your intent, such as roses for love or mint for prosperity.

The Everything Wicca and Witchcraft Book: Rituals, spells, and sacred objects for everyday magick (Everything®)
Skye Alexander

Deity of the Day for June 22nd – Olwen, Welsh Goddess

Deity of the Day


Olwen

Welsh Goddess

(Welsh) [O-loon] Also Olwyn. A daughter of the king of the Giants, Ysbadadden. Her name means “the golden wheel”, which makes some see her as an opposing force to Arianrhod of “the silver wheel”. Her other nickname was “Lady of the White Tracks” because wherever she walked the trefoil plants commonly called shamrocks would pop up. This indicated that she may have been a Triple Goddess unto herself with several other associations long lost to us.

The hero Culhwch was a suitor of Olwen’s who went on a mythic journey to find her after her father, who knew he would die if their marriage took place, hid her. In this part of the myth she is the May Queen, a partner of the new sacrificial God who takes the place of the old one

Olwen also had adventures in faeryland after she was captured by horse riding faeries. She was rescued by her father after a year and a day of captivity. (May Queens are often linked to the faery kingdom.)

Deity of the Day for June 14th – Lugh (Celtic God)

Deity of the Day

Lugh

Master of Skills

 

Patron of the Arts:

Similar to the Roman god Mercury, Lugh was known as a god of both skill and the distribution of talent. There are countless inscriptions and statues dedicated to Lugh, and Julius Caesar himself commented on this god’s importance to the Celtic people. Although he was not a war god in the same sense as the Roman Mars, Lugh was considered a warrior because to the Celts, skill on the battlefield was a highly valued ability.

In Ireland, which was never invaded by Roman troops, Lugh is called sam ildanach, meaning he was skilled in many arts simultaneously.

Lugh Enters the Hall of Tara:

In one famous legend, Lugh arrives at Tara, the hall of the high kings of Ireland. The guard at the door tells him that only one person will be admitted with a particular skill — one blacksmith, one wheelwright, one bard, etc. Lugh enumerates all the great things he can do, and each time the guard says, “Sorry, we’ve already got someone here who can do that.” Finally Lugh asks, “Ah, but do you have anyone here who can do them ALL?” At last, Lugh was allowed entrance to Tara.

The Book of Invasions:

Much of the early history of Ireland is recorded in the Book of Invasions, which recounts the many times Ireland was conquered by foreign enemies. According to this chronicle, Lugh was the grandson of one of the Fomorians, a monstrous race that were the enemy of the Tuatha De Danann. Lugh’s grandfather, Balor of the Evil Eye, had been told he would be murdered by a grandson, so he imprisoned his only daughter in a cave.

One of the Tuatha seduced her, and she gave birth to triplets. Balor drowned two of them, but Lugh survived and was raised by a smith. He later led the Tuatha in battle, and indeed killed Balor.

Roman Influence:

Julius Caesar believed that most cultures worshipped the same gods and simply called them by different names. In his Gallic War essays, he enumerates the popular deities of the Gauls and refers to them by what he saw as a corresponding Roman name. Thus, references made to Mercury actually are attributed to a god Caesar also calls Lugus — Lugh. This god’s cult was centered in Lugundum, which later became Lyon, France. His festival on August 1 was selected as the day of the Feast of Augustus, by Caesar’s successor, Octavian Augustus Caesar, and it was the most important holiday in all of Gaul.

Weapons and War:

Although not specifically a war god, Lugh was known as a skilled warrior. His weapons included a mighty magic spear, which was so bloodthirsty that it often tried to fight without its owner. According to Irish myth, in battle, the spear flashed fire and tore through the enemy ranks unchecked. In parts of Ireland, when a thunderstorm rolls in, the locals say that Lugh and Balor are sparring – thus giving Lugh one more role, as a god of storms.

The Many Aspects of Lugh:

According to Peter Beresford Ellis, the Celts held smithcraft in high regard. War was a way of life, and smiths were considered to have magical gifts — after all, they were able to master the element of Fire, and mold the metals of the earth using their strength and skill. Yet in Caesar’s writings, there are no references to a Celtic equivalent of Vulcan, the Roman smith god.

In early Irish mythology, the smith is called Goibhniu, and is accompanied by two brothers to create a triple god-form. The three craftsmen make weaponry and carry out repairs on Lugh’s behalf as the entire host of the Tuatha De Danann prepares for war. In a later Irish tradition, the smith god is seen as a master mason or a great builder. In some legends, Goibhniu is Lugh’s uncle who saves him from Balor and the monstrous Formorians.

One God, Many Names

The Celts had many gods and goddesses, due in part to the fact that each tribe had its own patron deities, and within a region there might be gods associated with particular locations or landmarks. For example, a god who watched over a particular river or mountain might only be recognized by the tribes who lived in that area. Lugh was fairly versatile, and was honored nearly universally by the Celts. The Gaulish Lugos is connected to the Irish Lugh, who in turn is connected to the Welsh Llew Llaw Gyffes.

Celebrating the Harvest of Grain

The Book of Invasions tells us that Lugh came to be associated with grain in Celtic mythology after he held an harvest fair in honor of his foster mother, Tailtiu. This day became August 1, and that date ties in with the first grain harvest in agricultural societies in the Northern Hemisphere. In fact, in Irish Gaelic, the word for August is lunasa. Lugh is honored with corn, grains, bread, and other symbols of the harvest. This holiday was called Lughnasadh (pronounced Loo-NA-sah). Later, in Christian England the date was called Lammas, after the Saxon phrase hlaf maesse, or “loaf mass.”

An Ancient God for Modern Times

For many Pagans and Wiccans, Lugh is honored as the champion of artistry and skills. Many artisans, musicians, bards, and crafters invoke Lugh when they need assistance with creativity. Today Lugh is still honored at the time of harvest, not only as a god of grain but also as a god of late summer storms.

Even today, in Ireland many people celebrate Lughnasadh with dancing, song, and bonfires. The Catholic church also has set this date aside for a ritual blessing of farmers’ fields.

 

 

Source:

Paganism/Wicca Expert
Article found on & owned by About.com

Deity of the Day for June 13th is Minerva Roman Goddess of Wisdom

Deity of the Day

Minerva

Roman Goddess of Wisdom

 

Areas of Influence: Minerva was the Goddess of wisdom and crafts.

Only in Rome was she worshiped as the Goddess of war.

This Goddess represented the application of intellect to everyday tasks. As the Goddess of wisdom she was accredited with inventing spinning, weaving, numbers and music. Her attributes were so numerous that Ovid described her as the “Goddess of a thousand works.”
She is also the patron of Goddess of medicine.

Origins and Genealogy: The name of this Goddess is said to be of Etruscan origin.

Her parents were Jupiter and Métis. Elements of the myths surrounding her birth however have been poached from Greek Goddess Athena, as she too is born fully grown, from her father’s head.

She was considered third among the Gods and Goddesses and was part of the Capitolian triad alongside Juna and Jupiter.

Strengths: Wisdom, creativity and strength.

Weaknesses: Out of touch with emotions.

Minerva’s Symbolism

The Roman Goddess of wisdom is depicted in full battle dress with a coat of mail, a helmet and a spear.

Sacred Animal/Insect: Owl and the spider.

Sacred Plants: Her sacred plants were the olive, mulberry and alder trees.

Festivals: The main festival celebrating this Goddess took place March 19th – 23rd.

A smaller festival occurred later in the year on the 13th of June.

Greek Equivalent: Athena

Minerva’s Archetypes

The Teacher/ Inventor:

The Teacher and Inventor communicates knowledge, experience and wisdom.

In it’s shadow aspect, the Teacher may manipulate and mislead their students by indoctrinating them with negative beliefs and destructive behaviours.

This is Minerva’s primary Archetype as she teaches humans how to spin and weave. She is also accredited in Roman mythology for inventing numbers and medicine.

The Warrior:

Archetype represents physical strength, and the ability to protect and fight for your rights and those of of others.

The shadow side of the Warrior reflects the need to win at all costs, abandoning ethical principles to prove your supremacy.

Although Roman mythology borrows heavily from it’s Greek counterparts, it is only in Rome that Minerva is worshipped as the Goddess of war, despite always being depicted in full battle dress. This is why I have ranked this Archetype as only of secondary importance for this Goddess.

How To Work With These Archetypes

The Teacher/Inventor:

This Archetype may suggest a love of passing on wisdom and learning to others.

This Goddess wise counsel can also be called upon to help you see a way through any present difficulties or to help you to master a new skill.

The shadow aspect of this stereo type is also a reminder that whenever we find ourselves in a teaching or mentoring role we must aim to be a positive role model, encouraging others to reach their full potential.

The Warrior:

If you are drawn to work with this Goddess you may require her Warrior spirit to help you to stand up for your rights and set firm personnal boundries. This Goddess can be a great stereotype to work with if you want to take control in your life, and wish to no longer play the role of the victim.

You may also wish to call upon this Goddess to champion the cause of others.

Conversely this Goddess may appeal to you if you have a very strong sense of self and are proud of the victories you have achieved. The shadow side may be asking you to reflect honestly on the cost of these victories. Have they been at the expense of others or your principals?

 

 

Source:

The Goddess-Guide.com

Deity of the Day for June 9th is Eris, Goddess of Chaos

Deity of the Day

Eris

A goddess of chaos, Eris is often present in times of discord and strife. She loves to start trouble, just for her own sense of amusement, and perhaps one of the best known examples of this was a little dustup called the Trojan War.

It all started with the wedding of Thetis and Pelias, who would eventually have a son named Achilles. All of the gods of Olympus were invited, including Hera, Aphrodite and Athena – but Eris’ name got left off the guest list, because everyone knew how much she enjoyed causing a ruckus.

Eris, the original wedding crasher, showed up anyway, and decided to have a little fun. She tossed a golden apple – the Apple of Discord – into the crowd, and said it was for the most beautiful of the goddesses. Naturally, Athena, Aphrodite and Hera had to bicker over who was the rightful owner of the apple.

Zeus, trying to be helpful, chose a young man named Paris, a prince of the city of Troy, to select a winner. Aphrodite offered Paris a bribe he couldn’t resist – Helen, the lovely young wife of King Menelaus of Sparta. Paris selected Aphrodite to receive the apple, and thus guaranteed that his hometown would be demolished by the end of the war.

Paganism/Wicca Expert
Article found on & owned by About.com

 

Deity of the Day for May 14th is Pomona

Deity of the Day

Pomona

Areas of Influence: Pomona was one of the Numina, the Roman guardian spirits who watched over people, homes and special places. She protected fruiting trees and gardens.

She is an agricultural Goddess , responsible for the care and cultivation of fruit trees and orchards. Her name is actually derived from the Latin word pomun, meaning fruit. Her dedication to her work left her little time for love. She turned down the offers of marriage from Silvanus and Picus but was eventually tricked into marriage by Vertumnus. This deity was served by high priests known as Flamen Pomonalis in a sacred grove known as the Pomonal.

Origins and Genealogy: I can find no references to her parents, siblings and children.

Strengths: A nurturer, dedicated to her job. As a fertility Goddess she represented abundance.

Weaknesses: So busy looking after her trees that she has little time for herself.

Symbolism: A popular figure in art she is shown as a beautiful Goddess carrying a knife to prune with and a platter of fruit or a cornucopia.

Sacred Animal/Bird/Plant: Apples.

Festival: A feast was held annually on the November 1st when apples, nuts and grapes were consumed to celebrate the harvest.

Unlike many of the Roman Goddesses she has no specific Greek equivalent.

Pomona’s Archetype

The Mother

The Mother is a life-giver and the source of nurturing, devotion, patience and unconditional love. The ability to forgive and provide for her children and put them before herself is the essence of a good mother.

In its shadow aspect the Mother can be devouring, abusive and abandoning. The shadow Mother can also make her children feel guilty about becoming independent and leaving her. It is not necessary to be a biological Mother to have this stereotype. It can refer to anyone who has a lifelong pattern of nurturing and devotion to living things.

As Goddess of the harvest she represents the Mother Archetype as she nurtures the fruits, trees and the plants in the garden.

How to Work With This Archetype

The Mother

You are exhibiting the features of the shadow Mother if you smother your children and are over protective. Encourage independence and allow children to make mistakes but be available to give care and advice when it’s needed.

The other shadow Mother is the one that abandons her children, or is so busy that she has no time for nurturing her young.

 

Source:
Goddess-Guide.com

Gods – OgmaCeltic God c.2015

 

Ogma

Celtic God

 

In Irish-Celtic myth, Ogma is the god of eloquence and learning. He is the son of the goddess Danu and the god Dagda, and one of the foremost members of the Tuatha Dé Danann. He is the reputed inventor of the ancient Ogham alphabet which is used in the earliest Irish writings.

In the final battle at Mag Tuireadh he managed to take away the sword of the king of the Fomorians, but had to pay with his life for this feat. His Celtic equivalent is Ogmios.

Ogma or Oghma is a character from Irish mythology. A member of the Tuatha Dé Danann, he is often considered a deity and may be related to the Gaulish god Ogmios.

He fights in the first battle of Mag Tuired, when the Tuatha Dé take Ireland from the Fir Bolg. Under the reign of Bres, when the Tuatha Dé are reduced to servitude, Ogma is forced to carry firewood, but nonetheless is the only one of the Tuatha Dé who proves his athletic and martial prowess in contests before the king. When Bres is overthrown and Nuadu restored, Ogma is his champion. His position is threatened by the arrival of Lugh at the court, so Ogma challenges him by lifting and hurling a great flagstone, which normally required eighty oxen to move it, out of Tara, but Lugh answers the challenge by hurling it back. When Nuadu hands command of the Battle of Mag Tuired to Lugh, Ogma becomes Lugh’s champion, and promises to repel the Fomorian king, Indech, and his bodyguard, and to defeat a third of the enemy. During the battle he finds Orna, the sword of the Fomorian king Tethra, which recounts the deeds done with it when unsheathed. During the battle Ogma and Indech fall in single combat, although there is some confusion in the texts as in Cath Maige Tuired Ogma, Lugh and the Dagda pursue the Fomorians after the battle to recover the harp of Uaitne, the Dagda’s harper.

He often appears as a triad with Lugh and the Dagda, who are sometimes collectively known as the trí dée dána or three gods of skill, although that designation is elsewhere applied to other groups of characters. His father is Elatha and his mother is usually given as Ethliu, sometimes as Étaín. His sons include Delbaeth and Tuireann. He is said to have invented the Ogham alphabet, which is named after him.

Scholars of Celtic mythology have proposed that Ogma represents the vestiges of an ancient Celtic god. By virtue of his battle prowess and invention of Ogham, he is compared with Ogmios, a Gaulish deity associated with eloquence and equated with Herakles. J. A. MacCulloch compares Ogma’s epithet grianainech (sun-face) with Lucian’s description of the “smiling face” of Ogmios, and suggests Ogma’s position as champion of the Tuatha Dé Danann may derive “from the primitive custom of rousing the warriors’ emotions by eloquent speeches before a battle”, although this is hardly supported by the texts. Scholars such Rudolf Thurneysen and Anton van Hamel dispute any link between Ogma and Ogmios.

*
A Proto-Indo-European root *og-mo– ‘furrow, track, incised line’ may be the origin of the stem of the name. In addition, Proto-Celtic had a causative verbal suffix *-ej– ~ *-īj-. A hypothetical Proto-Celtic *Ogm-īj-o-sogm-. This agent noun would therefore mean ‘furrow-maker, incisor’ and may have had a metaphorical sense of ‘impresser.’ therefore looks very much like an agent noun derived from a verb formed by the addition of this causative suffix to the stem *

The Irish god of writing, eloquence and poetry. Ogma was credited of being inventor of the Celtic writing systems that the Druids used for their magic. These scripts were known as Ogham.

Ogma was the son of Dagda and the goddess Danu. Some other writers say that Ogma and Dagda were brothers; in this version they were the sons of Eithne. Ogma had also being called the son of Elatha, the king of the Fomorians.

Ogma was one the seven champions in the First Battle of Moytura (Mag Tuired), but when Bres became the king of Tuatha dé Danann, Ogma was degraded into working on humiliating manual job of gathering firewood.
When Lugh went to Nuada, asking for a place to serve the king, Ogma seemed to be Nuada’s foremost fighter. During the second battle of Moytura, Ogma had killed one of the Fomorian leaders, named Indech, the son of Domnu.

Ogma had married Etain, the daughter of Dian Cécht. Ogma had a son named Caipre. Some say that he was the father of MacCuill, MacCecht and MacGrené (MacGrene), the three Danann kings who ruled Ireland, during the Milesian invasion, though other say that Neit was their father.
To the Celtic Gauls he was called Ogmios. According to both Gallic and Irish myths Ogma was a warrior god, depicted as a wrinkled old man, wearing lion’s skin cloak, carrying a bow and club. The Romans considered Ogmios as the Celtic equivalent of Hercules (Greek Heracles). They also depicting Ogimos as holding people chained to his tongue by their ears, to indicate he was the god of eloquence and poetry.

Author: Agaliha
Website: Deity of the Week

Song of the Goddess

Egyptian Comments & Graphics
SONG OF THE GODDESS

(based on an invocation by Morgan*)

I am the Great Mother, worshipped by all creation and existent prior to their consciousness. I am the primal female force, boundless and eternal.

I am the chaste Goddess of the Moon, the Lady of all magic. The winds and moving leaves sing my name. I wear the crescent Moon upon my brow and my feet rest among the starry heavens. I am mysteries teries yet unsolved, a path newly set upon. I am a field untouched by the plow. Rejoice in me and know the fullness of youth.

I am the blessed Mother, the gracious Lady of the harvest. I am clothed with the deep, cool wonder of the Earth and the gold of the fields heavy with grain. By me the tides of the Earth are ruled; all things come to fruition according to my season. I am refuge and healing. ing. I am the life-giving Mother, wondrously fertile.

Worship me as the Crone, tender of the unbroken cycle of death and rebirth. I am the wheel, the shadow of the Moon. I rule the tides of women and men and give release and renewal to weary souls. Though the darkness of death is my domain, the joy of birth is my gift.

I am the Goddess of the Moon, the Earth, the Seas. My names and strengths are manifold. I pour forth magic and power, peace and wisdom. dom. I am the eternal Maiden, Mother of all, and Crone of darkness, and I send you blessings of limitless love.

Wicca: A Guide for the Solitary Practitioner

Scott Cunningham