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Flidais: A Deep Dive
Flidais' Daughters
Celtic Animals
Prayers
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Kiana Khansmith
trying on a metaphor
Lint Roller? I Barely Know Her

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Xuebing Du

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One Nice Bug Per Day
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@foltchaoin
Foltchaoin Masterpost (WIP)
My Blog on Blogspot has more in-depth informational posts. But I'll link to my tumblr posts here.
About Me
Flidais: A Deep Dive
Flidais' Daughters
Celtic Animals
Prayers
My ko-fi
A new bylaw shielding Sussex coast from bottom trawling means nearly a third of Sussex's inshore waters are now protected
Bottom trawling has been banned in an area off the Sussex Coast supporting rare chalk reef and sandstone reef ecosystems. With this new law, nearly 30% of inshore waters around Sussex are protected from trawling.
Scientists recorded more than 1,500 species critical to the marine ecosystem, which they say emphasises the need for marine protections
In other positive UK ocean news, a recent study found Scottish seabed ecosystems can see a dramatic rebound after receiving trawling protections. After a decade of protection, these areas had three times as much marine live and twice as many species present. Intact and undisturbed seabed ecosystems can also function as carbon sinks.
This new evidence that protections do work, and potentially faster than expected, can hopefully pave the way for further trawling bans.
Exclusive: Analysis offers âsmoking gun evidenceâ that overturns previous assumption that bronze age individual was male
"The Upton Lovell Shaman, a bronze age individual who has been depicted in museum exhibits as a bearded spiritual leader and metalworker, was female, an ancient DNA analysis has revealed.
The 4,000-year-old skeleton, along with the extensive collection of stone axes, metalworking tools and the remains of an elaborate ceremonial cloak found in the grave, is viewed as among the most significant bronze age burials in Britain.
The artefacts date to about 1,800BC, a time when the ability of metalworkers to transform lumps of rock into molten metal would have given them a special â possibly even spiritual â position in society. Such roles, many had assumed, would have been reserved for men, but this narrative has been turned on its head by the latest analysis."
Roe Deer/Capreolus capreolus/rÄdjur. VÀrmland, Sweden (4 July 2020).
Do you have any resources on Irish dress and/or crios weaving specifically? Are criosanna made with a unique technique or is it found elsewhere?
Yes yes!
Most traditionally criosanna (plural of crios) are woven on the leg with no loom using string heddles tied to a stick and a loop or wood ring gathering the unheddled warps. It's very similar to many global warp faced band weaving techniques but is also specifically unique to the Aran Islands. This is also speaking specifically of criosanna on the Aran Islands. Crios is also the general Irish language word for belt. Also lots of people now weave them using the inkle loom (I do this a lot) or other types of looms.
This is me weaving the traditional way on the foot with a pattern from a crios dated 1916.
I have a Google docs where I organize all the digital sources I've found. And there is also a document in there where I've written several physical book sources. And I've some rare books I'm working on digitizing, but just haven't gotten to yet.
What Is Lughnasadh (LĂșnasa)?
LĂșnasa (pronounced LOO-nuh-suh) is the Irish harvest festival that is now celebrated on August 1, and was considered the first day of autumn in the ancient Irish year.1 It opens the grain harvest, the point where the hungry weeks of late summer give way to the first food from the new crop.1 The name comes from the god Lugh; the older spelling is Lughnasadh. It's one of the four festivals of the Irish year, with Samhain, Imbolc, and Bealtaine.2 You'll also see it in the folk record as Garland Sunday, Reek Sunday and Crom Dubh's Sunday.
This article is meant to give an overview of the festival. Each part below has a fuller article behind it: the festival's pre-Christian origins, the dark harvest figure Crom Dubh, and the folk customs that lasted into living memory.
Lammas vs Lughnasadh
You will sometimes see Lughnasadh and Lammas used interchangeably, however they are two different traditions. Lammas comes from the Old English hlÄfmĂŠsse, "loaf-mass": it is an Anglo-Saxon Christian rite in which a loaf baked from the first ripe grain was carried to church and blessed.3
Lammas was a church observance built around that blessed loaf; Lughnasadh was a public assembly with horse-racing and trade.45 What they share is the first-fruits moment, the same turn in the harvest year, which is why English speakers in Ireland sometimes used "Lammas" as a label for the native festival and the two ran together.
Modern Wicca adds a third sense, treating "Lammas" and "Lughnasadh" as interchangeable names for a single August 1 sabbat in a Wheel of the Year assembled in the 1950s.6
This guide follows the older Irish festival.
What Lughnasadh meant
LĂșnasa was the threshold of plenty. The weeks before it were often the hungriest time of the year, when last year's stores ran low and there was little paid work until the cutting began.1 The festival opened the harvest; cutting corn or digging potatoes before it was considered improper, a mark of bad husbandry.1 The first food from the new harvest went into a festive meal, and people climbed the hills to pick the first ripe bilberries.1 The day marked the turn from scarcity to plenty.
The god Lugh and the assembly at Tailtiu
The festival is named for Lugh, one of the major Irish gods, who was also known across the Continental and British Celtic world as Lugus.27 The medieval tradition makes LĂșnasa the funeral games that Lugh founded for his foster-mother Tailtiu, who died clearing a forest into farmland,8 and it places the great assembly at Tailtiu (Teltown, Co. Meath).5
How much of that reaches back to real pagan practice is uncertain. It's unclear how old the origin story is, and by the time we can see the festival clearly it was a Christian-era institution, with a church on the assembly ground.5 The roots are pagan; most of the visible history is Christian. The origins article spends some time going over the major theories and evidence.
Crom Dubh's Sunday
Across much of Irish-speaking Ireland the day carries a different name: Crom Dubh's. The name pairs crom, "bent or crooked," with dubh, "dark" or "black."9 In the folk legends, Crom Dubh is a pagan chieftain whose fierce bull submits tamely to St. Patrick before the chieftain himself converts.10 Recent scholarship traces this figure back through the written record to a medieval idol, Cenn Cruaich, rather than an ancient god of the harvest.9 The full story is in the Crom Dubh article.
How Lughnasadh was celebrated
The folk customs are the most durable part of the festival, recorded across Ireland into the twentieth century.1 People dug the first potatoes and ate them in a first-fruits meal, climbed hills to pick bilberries on "Garland Sunday," did rounds at holy wells, and swam their cattle and horses for protection.1 The biggest surviving tradition is the Croagh Patrick pilgrimage on Reek Sunday, the last Sunday of July.1 The folk traditions of LĂșnasa covers the customs and how to mark the day now.
The Year in Ireland by Kevin Danaher â©ïž â©ïž â©ïž â©ïž â©ïž â©ïž â©ïž â©ïž
The Sacred Isle: Belief and Religion in Pre-Christian Ireland by DĂĄithĂ Ă hĂgĂĄin, â©ïž â©ïž
Lammas â©ïž
Lammas â©ïž
Ireland's Immortals: A History of the Gods of Irish Myth by Mark Williams â©ïž â©ïž â©ïž
Wheel of the Year â©ïž
Early Irish Myths and Sagas by Jeffrey Gantz â©ïž
Celtic Gods and Heroes by Marie-Louise Sjoestedt â©ïž
"On the Origins and Development of Crom Dubh" by Claire Collins â©ïž â©ïž
"Trespass and Building in the Lughnasa Legends" by MĂĄire MacNeill â©ïž
The Selkie by Annie Stegg
added the detail
The Selkie by Annie Stegg
added the detail
"For decades, wolf researchers believed ravens followed wolf packs to find food. Every biologist who flew aerial surveys over Yellowstone saw the same thing.
Wolves moving across the snow with ravens overhead, black shapes trailing the pack like a shadow with wings. The assumption was simple. The ravens were following the wolves. The wolves would kill. The ravens would eat. A study published in March 2026 using GPS transmitters on wolves, cougars, and ravens in Yellowstone proved the assumption wrong.
The ravens were not following the wolves. They were remembering where kills had happened before and flying over those locations looking for new carcasses. The relationship between the two species is real. The mechanism is not what anyone thought it was.
Bernd Heinrich, a University of Vermont biologist who spent years studying ravens in Maine and Yellowstone, first documented the scale of the association. His data showed ravens present near wolf packs 99.7 percent of the time during winter in Yellowstone. Not occasionally. Not frequently. Essentially always. On Isle Royale, researcher John Vucetich observed the same pattern from the air.
Every wolf pack had ravens with it. The birds were just always there.
The numbers at kill sites are staggering. The average number of ravens documented at a Yellowstone wolf kill is thirty. The maximum recorded at a single carcass is 135.
A wolf pack brings down an elk in the Lamar Valley, and within hours over a hundred ravens have materialized from across the drainage to feed. They do not wait politely. They land on the carcass while the wolves are still eating. They grab chunks of meat and cache them in the snow and in tree crotches for later retrieval. Research estimates that ravens can consume up to forty percent of a carcass, which means a wolf pack that kills a seven-hundred-pound elk may lose nearly three hundred pounds of it to birds.
That loss is so significant that one study proposed a theory that reshapes how we think about wolf pack size entirely. If a pair of wolves can take down an elk, why do wolves hunt in packs of four, six, eight, or more? The per-capita meat return decreases with every additional mouth. A pair gets the most meat per wolf. The answer may be ravens. Two wolves cannot eat fast enough to outpace a hundred ravens stripping the carcass simultaneously. A larger pack can post guards, feed in shifts, and physically dominate the carcass long enough to retain a greater share of the kill. Wolves may hunt in packs not because they need more teeth to bring down prey, but because they need more bodies to defend the kill from birds.
The ravens pay for their meals. Heinrich documented in his book Mind of the Raven that ravens serve as an early warning system at kill sites. Ravens are more vigilant than wolves. They perch in trees overlooking the carcass and scan the horizon in every direction. When a grizzly bear approaches, or a rival wolf pack, or a mountain lion, the ravens see it first. Their alarm calls alert the feeding wolves to the incoming threat before the wolves' own senses detect it. The wolves get airborne sentries. The ravens get an animal with the jaw strength to open a frozen elk carcass that no raven beak can penetrate.
That is the core of the mutualism. The raven cannot open the hide. The wolf can. The wolf cannot see a threat approaching from a mile away while its head is buried in a rib cage. The raven can. Each species fills a gap in the other's capability, and the result is a partnership so consistent that L. David Mech, the most published wolf researcher in the world, wrote that each creature is rewarded in some way by the presence of the other and that each is fully aware of the other's capabilities.
The play behavior is the part that makes biologists uncomfortable because it implies something beyond transactional mutualism. Wolves and ravens play together. Not at kill sites. Not during feeding. During downtime. Yellowstone observers have documented ravens diving at resting wolves, pulling their tails, and flying away. Wolf pups chase ravens across meadows. Ravens steal sticks from pups and hold them just out of reach. The interactions look like the cross-species equivalent of two bored kids messing with each other because there is nothing else to do.
Doug Smith, the retired lead biologist of the Yellowstone Wolf Project, had watched this relationship from the air for decades. Wolf researchers have believed forever that ravens follow wolves, he wrote after the 2026 study was published. Every wolf researcher has seen it. I have seen it routinely from the plane while wolves are chasing an elk in Yellowstone Park, numerous times. Ravens are just always there. This is an age-old observation. But it has never been rigorously tested until now.
The 2026 study, which used 2.5 years of GPS data from transmitters on wolves, cougars, and ravens simultaneously, revealed that ravens were not tracking wolf movements in real time. They were patrolling known kill sites. A raven that fed at a wolf kill in a specific drainage in November would return to that drainage repeatedly over the following weeks and months, flying over the exact location where the carcass had been, checking whether a new kill had appeared. The ravens were not following the wolves. They were following the memory of where wolves had killed before.
That distinction matters because it changes the raven from a passive follower into an active strategist. A bird that follows a wolf pack is reacting. A bird that memorizes kill locations across an entire landscape and patrols them systematically is planning. The raven is not tagging along. It is running a surveillance network across hundreds of square miles of Yellowstone, checking sites where food has appeared before, and showing up fast enough when it appears again that every observer since the 1995 reintroduction assumed it had been following the wolves the whole time.
The wolf and the raven share almost identical geographic range across the Northern Hemisphere. Everywhere wolves live, ravens live. The association is not a Yellowstone novelty. It is a continental relationship between two of the most intelligent species in North American wildlife, running continuously across boreal forest, tundra, mountain, and prairie, built on meat, memory, and a mutual awareness that neither species has ever needed to be taught."
Sources: Heinrich, B. "Mind of the Raven: Investigations and Adventures with Wolf-Birds." / Stahler, D. et al. (2002). Animal Behaviour. / Mech, L.D. "The Wolf: The Ecology and Behaviour of an Endangered Species." / Cornell Lab of Ornithology, Living Bird, 2020. / Bozeman Daily Chronicle, March 2026.
oops sorry about that casual early summer hiatus there - travel n boat work swept my creativity off a cliff side and drowned it , but!
Iâm back in the Orkney isles for midsummer so the creative well is being refilled & yaknow that means selkiefolk are on the brain
currently finishing up a peedie selkie story which I hope to share at a remote solstice gathering of northern souls
Ăine, Rowan Kal, 2026, digital painting
áááááá á
Context and Symbolism:
Ăine is an Irish goddess associated with the summer, the sun, light, the summer solstice, and beauty. She is sacred to County Limerickâthe hill Cnoc Ăine (Knockainey) is named for Her, and is depicted in the background of this painting along with Lough Gur at Her feet. On St. John's Eve (a few days off of the summer solstice), people would have a procession with lit torches to the top of Cnoc Ăine to receive Her blessing, and afterwards would run the torches between cattle and around their fields to bestow that blessing. According to folklore, Ăine sits at the shore of Lough Gur, combing Her long golden hair (as She is depicted here). As She is the goddess of light, Her hair and cloak are filled with light, and as She steps on the water, She leaves no reflection or shadow, only colors cast upon the ripples.
The meadow in front of Cnoc Ăine is covered in meadowsweet flowers, of which She is said to give its lovely scent. At the foreground of the painting and in the pattern framing the top, are yellow flag irises, a flower that I consider sacred to Ăine according to my personal gnosis. On either side of Her are golden pillars, four in total. The outer two are engraved with a simplified Ogham, depicted here without the centre line (which is typical for Ogham stones which use a ridge, but is atypical for a round shape like depicted here. The Ogham spells "Aine". The inner two pillars have a repeated spiral horse motif, relating to Her alternative shape as An Lair Dearg ("The Red Mare").
Made this today in honor of ManannĂĄn mac Lir for Midsummer :) made with Scriptorium
Lives of Game Animals, Volume 3. 1927. Written and illustrated by Ernest Thompson Seton.
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The Irish Mythology Tarot âïž Creidhne, Luchtaine and Goibhniu
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Okayyyy making dividers is my new obsession...so here's one's for @tamlinweek 𫣠Celtic vibes, Spring, some are a little dark and moody and some are rustic. Hell yeah.
Credit is appreciated but not required!
Irish Mythology Tarot ~ Page of Swords, Aengus, God of Love
I adored drawing this. Look at him!!!!
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Ardennes forest
Paul Beguine