Thanks to Sojourner, I recently read an article written by Jenavira, a Wiccan questioning the use of salt as an altar fixture. Personally, as a Reconstructionist, I don’t keep a bowl of salt on my shrine, but I do use it as an offering from time to time. I had some of the same questions she did, especially the disposing of it.

I couldn’t just throw it in the trash; it had been on my altar, and it deserved better than that. I couldn’t bury it, as I did the other bits and pieces which wouldn’t be coming with me; salted soil is barren, and that’s hardly what I intended to leave behind.

Her ultimate solution is to replace salt with plain earth. I think that works to the extent salt is a symbol of earth, but I think it is much more than that. Her article impelled me to do some further research.

The Magic of the Horseshoe by Robert Lawrence, discusses many folklore magical uses of salt. In general, salt is a symbol of protection, purity, and hospitality. It is vital to life. It’s a component of holy water in Catholicism and other religions and used in various purification and protection rituals the world around.

So, if it is used or offered, how should it be disposed of? Just how dangerous is it to plant life? One source says that soil has to reach a level of 0.5 - 1.0 percent to kill plants. Another suggests it takes about a pound per square foot. This suggests to me that the amounts we typically use, if scattered over a wide area, would not pose a threat to vegetation. I would also consider dumping it in a river or bog along with other offerings as a Celtic Recon.

I’m glad Jenavira wrote her article. The use and disposal of salt and understanding its meaning, as with all ritual items and symbols, is well worth careful consideration. I would love to hear other thoughts and comments on this subject.

Sorry I haven’t written much lately, folks. It’s not that I don’t have anything to write about. Actually, I am suffering from too much to write about. I don’t know where to begin and I sometimes feel like I’m drowning in new ideas and information. My journey into paganism has opened up so many windows for me — new ways of seeing the world. Keep in mind that I grew up as a “city boy,” with little exposure to this stuff before about two years ago. I feel like a kid in a candy store.

For example, it makes me sad to realize how childishly dependant we’ve become on our technology and affluence. I’ve been learning about primitive technology, “wilderness survival,” and the like. What I am studying right now is “wild foods.” If civilization came to a halt, many people would starve to death for lack of pre-packaged foods while they are literally surrounded by edible plants of all kinds! The amount of wild food outside my door, that I have dismissed as decorative at best and nuicance weeds at worst, is simply staggering.

I don’t have time to go into great detail, as I am leaving for a weekend family reunion, but here is a tip: do a google search for wild food and see how much information is out there.

With Lughnasadh just around the corner, this may be a strange time to write about the Goddess Brigit. Brigit is associated with Imbolc, the festival opposite Lughnasadh on the wheel of the year. But I have personal reasons to talk about Brigit right now – reasons between me and her. May my words and writing be pleasing unto her.

Brigit is the daughter of Danu and the Daghda. She is the patron of the fiery crafts: blacksmiths and poets (who work with the fire in the head). She is the virgin maiden of spring and the great mother and protector. She is a weaver, a healer, a seer. She is the fiery arrow of justice.

There are many good sources of information about her, her connection to the Christian Saint of the same name, and other associations. My favorite is this excellent article by OBOD Druid Susa Black.

But, there is one story which really imprinted the beauty and magnificence of Brigit on me. It is the one that I incorporated into my last Imbolc ritual. It is from Celtic Wonder Tales by Ella Young. I find it moving and inspiring:

The coming of the Fomor was terrible. They were multitudinous as grains of sand; multitudinous as waves in a sea-storm. A wind of death went before them and darkness covered them. The Tuatha De Danaan drew brightness to themselves and went into the battle. Lugh did not go into the battle, because it was known that Balor would not fight till near the end.

Lugh waited for Balor. He sat on a great hill, and below him the hosts contended. He saw the spears of the Tuatha De Danaan fly like fiery rain, and those of the Fomor like hissing sleet; and in the hissing sleet and fiery rain the demons of the air screamed and fought. At times the Fomor drove back the Tuatha De Danaan. At times the Tuatha De Danaan prevailed against the Fomor: it was so until the night came and put an end to fighting.

There was no brightness on the Tuatha De Danaan when they drew themselves out of the conflict: they were wounded and weary, and Airmid, Diancecht, and Miach, went among them with herbs of healing. It was vexation of spirit to look on the grievousness of their wounds.

Suddenly a delicate sweet music sounded in the air and the Tuatha De Danaan saw Brigit coming to them. She towered to the heavens and her mantle swept the ground like a purple mist. Her hair was plaited in nine loosened locks, and in each lock of the nine a star glittered. Wrapped in a corner of her mantle she held a crystal ball, clear as a dew-drop.

“Hail, Brigit, the Battle-Queen! ” cried the warriors, but those who were wounded and nigh to death, cried:–”Hail, Dana, the Mighty Mother! Brigit smiled, and a soft radiance filled the night. “I bring you a gift,” she said, and she shook the crystal drop from her mantle. When it touched the earth it became a deep clear lake.

It is a lake from Tir-na-Moe,” said Brigit, and there is healing in it for all weariness and all battle-wounds–it will even give back life to the dead.”

The Tuatha De Danaan bathed in the lake and rose out of the water joyous and radiant. At day-break they leaped to the battle, and as they went they drew down little fleecy clouds from the sky, and the clouds became shining helmets of protection to them.

It is said that the Song of Amergin encapsulates the essential, esoteric truths of “druidism.” My Buddhist-trained mind sees it as the “Heart Sutra” of Druidry. It contains all of the essential teachings deeply embedded in its imagery. One could study and meditate upon it for a lifetime and still not uncover all its secrets.

In my research of the Song, I’ve found dozens of translations, including a famous one by Robert Graves which, after reading more literal translations, I consider an abomination.

My personal version is one in which I cherry-picked preferred translations from two fairly literal versions: one I found in an ADF ritual and one by Lady Gregory. Here it is:

I am a wind upon the sea
I am a wave of the ocean
I am the sound of the sea
I am a stag of seven tines
I am the bull of seven battles
I am a hawk above the cliff
I am a golden teardrop of the sun
I am the fairest of blossoms
I am a wild boar in valor
I am a salmon in a pool
I am a lake in a plain
I am the word of knowledge
I am the head of the spear in battle
I am the God who kindles fire in the head
Who enlightens the assembly upon the mountain, if not I?
Who telleth the ages of the moon, if not I?
Who showeth the resting-place of the sun, if not I?

I found a very helpful exposition of the Song, with the original Celtic text, literal translation, and poetic interpretation of each line, by Mad_Dog_Fargo, on Everything2.com. He concludes with his own observation about the deeper meaning of the Song:

The Song of Amergin is not really about what it means to be a druid, but rather what it means to be a poet. Since it has established that the poet lives in varying forms in all of us, it is applicable to druids, but is also applicable to everyone.

In other words, it’s not about being a druid, it’s about being human.

It is said that the druids were masters of memory, retaining the entire body of Celtic lore and wisdom in superbly trained minds. While the druids were, in fact, literate, it seems they felt that truly important things were too important to write down. Consider the phrase “to know by heart.” It is saying that one has devoted so much of themselves to the importance of a memorized item that it is no longer just in their mind, but in their heart as well. If something is truly important to you, you will know it by heart.

Commonly, it is the secretiveness of the druids that is given as the reason for their refusal to record their wisdom in writing. I think that is a valid point, but I think there was a practical reason, too: books are not very portable and have a considerable amount of upkeep.

The Celts were a people on the move. They couldn’t very well haul libraries around with them. The highly literate cultures are also very stationary ones. They build large buildings and stay in one place with their buildings full of books. Memorization is the ultimate in portability. Once something is properly memorized, it can never be lost or taken away. Additionally, what is memorized is always “at one’s fingertips.” One doesn’t have to spend hours in researching a question. When the king wants a piece of information, the bard is right there with the answer.

I consider memorization as part of my druid training — one, I must admit, I haven’t really developed yet. There are many things that are worth memorizing and are suitably “Druidic.” By memorizing them, you are making a statement that they are truly important to you.

Rituals are an obvious choice. It’s a lot smoother to hold a ritual with all the words and actions memorized instead of reading along. Legends and Lore such as knowing every detail of every god your entire pantheon; or being able to recite from memory the Great Stories of the gods that can then be told as part of offering or other part of a high day ceremony. Your own family tree as far back as we have records is also a good choice. It’s good to honor one’s ancestors by being able to recite who they are and how they are related. Memorization for omen taking is an obviously worthwhile endeavor. A good seer will know by heart the symbols they use, their meanings, and their interrelationships.

I would think the druids were masters of mnemonics, and I’ve seen many theories about the kinds of techniques they might have mastered. This section of the Mind Tools website has a great deal of advice and techniques to use for memorizing lists or large bodies of information, and I highly recommend it to those who want to delve in to this under-appreciated aspect of druidic training.