9 Actual Fall Equinox Customs You Can Do For Michaelmas and the Midharvest
Midharvest is often referred to as second of three harvest celebrations in Irish agrarian culture. The first is Bron Trogan/Lúnasa, while the third and final one is Samhain. There is little to no evidence it was celebrated by the Druids, ancient witches, or anything of the sort. Most of the things that occur during this time were moved from Samhain by the Lords, Nobles and Landowners as to move rent payments to a time that favored suited them more. The existence of the gang Whiteboys tells you pretty much that the people were against these changes as they were generally against the Landlords.
The actual celebration of Michaelmas occurs on September 29th, while the actual Equinox is 7 days earlier. Seemingly, this is a holiday of Tribal events and not Solar events. There are no celebrations occurring when the length of night and day become more even. Instead, we see celebrations when the crops are ready. So we conclude crops impact the customs and celebrations which were practiced, and therefore take precedence.
Many Celtic recons do not celebrate this time, seeing it as a new neopagan ordeal, but some recons, like me, do celebrate this time. I think the fact that we have a certain lack of certainty whether or not celts celebrated this holiday is a blessing. We can have a choice. The more draconian can use only the scant pieces, while the more liberal recons take what's there and make it work for them in an authentic way, both with basis and pragmatism being in the forefront of the mind, and any whimsey being in the back... at least while we reverse engineer our infrastructure.
During this time, the autumnal equinox, the days and nights are equal in length, fall approaches and the corn that is ripened is collected and stored. There is no solar symbolism associated with this holiday in Celtic lands.
Mabon is a name used for this holiday, first coined by Aidan Kelly from NROOGD, the New Reformed Order Of the Golden Dawn, a wiccan coven in California. So generally, celtic pagans don't use the term because it is misplaced name. It causes cultural erasure, overwriting the real names in favor of a name placed by the altogether not informed or misinformed.
We instead call it one of many things, depending on which Celtic culture your from: Midharvest, Tegesokomrextion, Fomhar na nGéan(Goose Harvest), Michaelmas, Alban Elfed, Lá Fhéile Michil, Gwyl Fihangel, Gouel Sant-Mikael, Goel Myghal, Goeldheys, but not Mabon (Kondratiev 209-210). The Gaulish name for the ritual from the Coligny calendar means, "Setting the house in order".
Most of our information comes from St Michael's day, also known as the Feast of St Michael, whose deific cognate and homolog is Lugh and Mercury. The figure of St. Michael is best equated with Lugh. The hills associated with lughnasadh traditions are called St. Michael's mounts. Alexei says, "where traditions of St. Michael did not penetrate until late in the Middle Ages, Lugh survived in folk consciousness under his original name." (Kondratiev, 210). The feast of St. Michael is linked with the sea, horses, baiting bulls, and killing a cock or goose (Evans, 276)
Most of the evidence for this holiday comes to us post christianization and that's okay, we don't care, we'll fold it into what we already do. Usually there is a danger in this, but with a well studied Indo-European comparative worldview, you can pick out bullshit and decide what to throw out, refactor and refit it into what you do using recon methodology. We aim only that our ancestors find our practices familiar and in the style and spirit of their practice.
Michaelmas wasn't always the day for rents and contracts to be paid and signed. Older tradition dictates November Day or Samhain as the original date which was used for such things. The resentment and resistance of the folk at the Landlord's attempts to move these activities to Michaelmas day is recorded in an old storytelling tradition from Co. Limerick (Danaher, 187-189)
There are several customs associated with Michaelmas, such as raiding your neighbors horses and staying up all night to prevent yours from being raided. Such practices were legal throwbacks to the cattle and horse stealing days of the Iron Age. To this day, in some parts of Scotland, stealing cows and oxen are considered sport, as long as they're returned.
V'eh sheeyney magh er lare yn lheeannee
As caeu yn faiyr er y cheu chaire;
O hug eh yndys orrin nurree
As t'eh mleeaney foddey share.
He was stretching [his arm] out,
In the middle of the meadow,
And casting the grass to the left side;
He was wonderful to us last year,
And this year he is far better yet!
- Manx Song
I want to point out that any sane Celtic pagan would associate an outstretched arm with Lugh of the Long Arm. I don't know if such an association here is appropriate, but like other things, I just go with it until I find cause not to.
Folks would pull carrots singing this rhyme, looking for two growing off of the same stem as good luck.
Torcan torrach, tocan torrach
Sonas curran corr orm!
Michael mil a vhi dha'm chonuil
Bride gheal dha'm chómhnadh.
Piseach linn gach piseach,Piseach dha mo bhroinn;
Piseach linn gach piseach,
Piseach dha mo chloinn!
Fruitful clef, fruitful cleft,
The good fortune of pointed carrots be upon me!
Brave Michael(aka Lugh) will endow me,
Bright Bríd will aid me.
Increase of a generation be every increase,
Increase to my womb;
Increase of a generation be every increase,
Increase to my children!
If one pulled a forked carrot, they'd say this final part inviting their neighbors to come and see their good fortune. This was traditionally performed by women, but that don't make us no nevermind rightch here in two thousand and seventeen.
Fhorca shona, shona, shona,
fhorca churran mot orm,
Conuil curran corr orm,
Sonas curran mor dhomh,
Fork joyful, joyful, joyful,
Fork of great carrot to me,
Endowment of carrot surpassing upon me,
Joy of great carrot to me.
- Irish Song
I have serious doubts some of these traditions aren't animistic remnants of nature worship.
You can use this time to feed the poor as well. Donate to a food bank or give to people when you normally wouldn't. "The best way to help a food bank is to donate money because we buy food on a wholesale level and we work with farmers so we can take the dollar you might spend on a single can of beans and turn it into exponentially more food."
The actual celebration of Michaelmas occurs on September 29th, while the actual Equinox is 7 days earlier. Seemingly, this is a holiday of Tribal events and not Solar events. There are no celebrations occurring when the length of night and day become more even. Instead, we see celebrations when the crops are ready. So we conclude crops impact the customs and celebrations which were practiced, and therefore take precedence.
Many Celtic recons do not celebrate this time, seeing it as a new neopagan ordeal, but some recons, like me, do celebrate this time. I think the fact that we have a certain lack of certainty whether or not celts celebrated this holiday is a blessing. We can have a choice. The more draconian can use only the scant pieces, while the more liberal recons take what's there and make it work for them in an authentic way, both with basis and pragmatism being in the forefront of the mind, and any whimsey being in the back... at least while we reverse engineer our infrastructure.
During this time, the autumnal equinox, the days and nights are equal in length, fall approaches and the corn that is ripened is collected and stored. There is no solar symbolism associated with this holiday in Celtic lands.
Mabon is a name used for this holiday, first coined by Aidan Kelly from NROOGD, the New Reformed Order Of the Golden Dawn, a wiccan coven in California. So generally, celtic pagans don't use the term because it is misplaced name. It causes cultural erasure, overwriting the real names in favor of a name placed by the altogether not informed or misinformed.
We instead call it one of many things, depending on which Celtic culture your from: Midharvest, Tegesokomrextion, Fomhar na nGéan(Goose Harvest), Michaelmas, Alban Elfed, Lá Fhéile Michil, Gwyl Fihangel, Gouel Sant-Mikael, Goel Myghal, Goeldheys, but not Mabon (Kondratiev 209-210). The Gaulish name for the ritual from the Coligny calendar means, "Setting the house in order".
Most of our information comes from St Michael's day, also known as the Feast of St Michael, whose deific cognate and homolog is Lugh and Mercury. The figure of St. Michael is best equated with Lugh. The hills associated with lughnasadh traditions are called St. Michael's mounts. Alexei says, "where traditions of St. Michael did not penetrate until late in the Middle Ages, Lugh survived in folk consciousness under his original name." (Kondratiev, 210). The feast of St. Michael is linked with the sea, horses, baiting bulls, and killing a cock or goose (Evans, 276)
Most of the evidence for this holiday comes to us post christianization and that's okay, we don't care, we'll fold it into what we already do. Usually there is a danger in this, but with a well studied Indo-European comparative worldview, you can pick out bullshit and decide what to throw out, refactor and refit it into what you do using recon methodology. We aim only that our ancestors find our practices familiar and in the style and spirit of their practice.
Michaelmas wasn't always the day for rents and contracts to be paid and signed. Older tradition dictates November Day or Samhain as the original date which was used for such things. The resentment and resistance of the folk at the Landlord's attempts to move these activities to Michaelmas day is recorded in an old storytelling tradition from Co. Limerick (Danaher, 187-189)
There are several customs associated with Michaelmas, such as raiding your neighbors horses and staying up all night to prevent yours from being raided. Such practices were legal throwbacks to the cattle and horse stealing days of the Iron Age. To this day, in some parts of Scotland, stealing cows and oxen are considered sport, as long as they're returned.
Poems
These poems are from the book The Apple Branch regarding this holiday.
As caeu yn faiyr er y cheu chaire;
O hug eh yndys orrin nurree
As t'eh mleeaney foddey share.
He was stretching [his arm] out,
In the middle of the meadow,
And casting the grass to the left side;
He was wonderful to us last year,
And this year he is far better yet!
- Manx Song
I want to point out that any sane Celtic pagan would associate an outstretched arm with Lugh of the Long Arm. I don't know if such an association here is appropriate, but like other things, I just go with it until I find cause not to.
Folks would pull carrots singing this rhyme, looking for two growing off of the same stem as good luck.
Torcan torrach, tocan torrach
Sonas curran corr orm!
Michael mil a vhi dha'm chonuil
Bride gheal dha'm chómhnadh.
Piseach linn gach piseach,Piseach dha mo bhroinn;
Piseach linn gach piseach,
Piseach dha mo chloinn!
Fruitful clef, fruitful cleft,
The good fortune of pointed carrots be upon me!
Brave Michael(aka Lugh) will endow me,
Bright Bríd will aid me.
Increase of a generation be every increase,
Increase to my womb;
Increase of a generation be every increase,
Increase to my children!
If one pulled a forked carrot, they'd say this final part inviting their neighbors to come and see their good fortune. This was traditionally performed by women, but that don't make us no nevermind rightch here in two thousand and seventeen.
Fhorca shona, shona, shona,
fhorca churran mot orm,
Conuil curran corr orm,
Sonas curran mor dhomh,
Fork joyful, joyful, joyful,
Fork of great carrot to me,
Endowment of carrot surpassing upon me,
Joy of great carrot to me.
- Irish Song
I have serious doubts some of these traditions aren't animistic remnants of nature worship.
1. Starting Official Business
The Mayor or Mayors of some local towns in Ireland would take office at this time. If you have a local group or grove, this is a good time to have elections, especially if your leadership starts office at Samhain. For Senior Druids and other Celtic Priests of local pobals and tribes, this is an excellent time to take office if you hold your elections at Lúnasa, including or not, some element of competition to the election process.
If you don't belong to a group, this is a perfect time to start a new profession, position, promotion, or any point of office that pertains to you. You can use your imagination and pay attention to the world around you for what official business that can be begat at this time.
2. Paying Rent Rites
While the Manx people pay rent to Manannan Mac Lir at Midsummer, paying rent to gods, land goddesses, lords and nobles of the gods is a fun and interesting tradition. Generally rent rites are henotheistic, exalting the single lord or lady being paid rent.
For me in my local rites, we pay Teshas(Tejas), the local native land goddess. Extra offerings as spiritual rent for dwelling in the blessings of her bosom. You may use this as an opportunity to research local deities tied to the land where you live. If you can't find one, write a lore piece on that god and their people coming to the local landscape where you live. Your lore piece should explain, who the local lords are, and indicate a conflict where rent payment resolved the cosmic problems so that blessings could flow. This is no small feat for the laity, but for a Fíle or a Draoí, should be a piece of cake. If you're lucky to have one of these two professions in your local community, get them to help.
3. Contract Patterns
A "Pattern" is a ritual that comes from the english word Patron(PAY-tron). So Patterns are rites which honor Patron saints and deities. When I discuss patronage and patron gods, I am talking about a specific relationship you've established with a god based on a Contract Bargain which has set terms and agreements. I'm NOT talking about your favorite or most honored god, that's a usage of the term patron which I try not to use so as to reduce confusion. Also, not to be confused with Patron the Tequila, Her Most Excellence in Libations. I am talking about the kind of Patronage common in Celtic paganism, which is a reciprocal servitude to a god in return for their patronage.
4. "Going out to Sea"
Going out to Sea is a phrase used for going to market. The markets folks would attended were by the sea, fishing seasons being a major trade factor. With increased food and blessings, it's time to attend markets, fairs, and enjoy the liminal weather between summer and winter.
5. Eating Vagina Cakes
You read that correctly.
The Struan Michael, or Struan Lugh as we call them, are cakes made for the occasion. You can google recipes and find out exactly how to make them yourself. They are also called St Michael Bannocks. There are luck traditions surrounding unsplit Bannocks. Alexei discusses how the St. Michael's Bannocks or the Struan Michael are triangular resembling a vagina, which may be a survival of honoring the divine feminine.
The Struan Michael, or Struan Lugh as we call them, are cakes made for the occasion. You can google recipes and find out exactly how to make them yourself. They are also called St Michael Bannocks. There are luck traditions surrounding unsplit Bannocks. Alexei discusses how the St. Michael's Bannocks or the Struan Michael are triangular resembling a vagina, which may be a survival of honoring the divine feminine.
6. Goose or Goose Egg Sacrifice
Eating a goose for dinner and having guests is traditional for the feast of St. Michael. If you don't feel comfortable with sacred animal slaughter, you can use an egg just as easy. Make sure you prepare most of the sacrifice for yourself or group, while leaving a portion to put into the ritual fire for the gods.
If you practice a form of European folk magic, use the eggshells or bones of the goose for magic, especially divination. This isn't necessarily a michaelmas custom, but divination at auspicious times are certainly part of every Indo-European paganism.
7. Kickstarting Homebrew Ops
In Munster and South Leinster, it is traditional to start brewing operations. If you're a brewer, kickstart your finest 'special' stuff on this day. If you're not a brewer, all you need is a gallon of spring water, 2.5lbs of honey and some yeast. You can do it without any pots or pans. All you need is a gallon jug of water, pour out space for the honey, pour the honey in. Cap it, shake it up, open it, put the yeast in, and fit the mouth of the jug with a balloon with a pin pricked hole in it. That is it. Then you'll be 60 days away from drinkable honey wine, ready a few weeks before midwinter. And it'll keep you warm. The yeast will die and the balloon will deflate when the míd, or mead, is ready. No racking required, though I do recommend local honey and spring water only.
8. Compassion for the Poor
As part of St. Patrick's legend from the fifth century, Geoffrey Keating wrote about a queen, Aongus, who's son, Prince Lewy, was resurrected via compassion for the poor. So for Michaelmas, a sheep from every flock was slaughtered and the greatest parts given to the poor. Sometimes, keeping with the season, it was a goose. Therefore we can hint at a subsumed tradition from paganism, as was many parts of the legend of St Patrick, but we can't be sure.You can use this time to feed the poor as well. Donate to a food bank or give to people when you normally wouldn't. "The best way to help a food bank is to donate money because we buy food on a wholesale level and we work with farmers so we can take the dollar you might spend on a single can of beans and turn it into exponentially more food."
9. Eating a Goose for Dinner
The shared sacrifice is at the heart of Indo-European paganism. Christian practices reflect this as well. The Michaelmas goose, if not directly, indirectly comes from the feasting traditions of Iron Age sacrifice. Your group can perform the usual rites, but also plan a shared meal. If it's not goose, go for sheep. If not sheep, go for cow. Just make sure that a portion of the raw uncooked meat is given to the gods in sacrifice over a holy fire.
Sources
Danaher, K. (1994). The year in Ireland. Cork: Mercier Press.
Evans, E. (2000). Irish folk ways. Mineola, N.Y: Dover Publications, p.Plate 15.
Kondratiev, A. (2003). The apple branch. New York: Citadel.
