Gentlidecht: Old Irish for (Irish) Heathenism

Since the movement began Celtic Reconstructionist Pagans (CRP) have been seeking something better to call ourselves, a term that would flow off the tongue like, Asatru, Romuva or Theodism but many stumbling blocks existed, and still do.  No country has accepted any form of CRP as a national religion as is the case for Asatru nor has there been a small group still practicing a version of the ancient Celtic religion as is the case for Romuva for the Baltic faith. There is also the unlikelihood that there ever was one religion that spanned all the Celtic peoples or that there could be single word that identified what the religion was among the varied Celtic language speaking peoples.


So how could we have a single word to describe what could be many related but different religions?  There is the option of creating a neologism from a language referred to as Proto-Celtic.  Alexi Kondrotiev did this for the defunct organization Imbas, Inc.  The word was not accepted outside of the organization so it never caught on and once the organization went defunct the word that was created fell into disuse.

Instead of trying to come up with a single word focusing on a linguistically specific version is the next option.  Again there are neologisms that have been created by groups that never spread beyond the group and then there is the option of appropriating an old word and redefining it in a modern context.    I am only aware of two attempts at re-appropriation and of the two only one appears on any list of CRP religions and both were only ever used by their proponents.

The obvious ideal would be to use a word utilized by the pre-Christian people to describe their own belief system.  However, to date no one has been able to locate such a word in any of the Celtic languages so we assume that none existed or the scribes intentionally did not pass it on to us.

Accepting that neologisms and re-appropriation have not succeeded, that there is no pre-Christian word available and that it is not possible to have a single word to cover all the various version of CRP then perhaps we should look for  words used by the Christians to describe the pagan religion within specific cultures.  My focus is Irish so looking into the Irish sources we do in fact have two such words, the Old Irish gentlidecht and the Middle Irish págánacht. Both are loan words from Latin that the scribes Gaelicized and are translated as heathenism and paganism and are used by different authors during the same period. In all but one instance writers chose one word over another with only one 17th century writer using both words in the same manuscript.

The oldest use of págánacht can be found in a document known as “A Middle-Irish Fragment of Bede’s Ecclesiastical History” (Unknown, 2008). It is an 11th century translation of the Old English manuscript written by the 8th century monk Saint Bede. The translator used pagandai and paganacht throughout the manuscript in place of the words hæthen and hæthenesse (Bede’s Ecclesiastical History of the English People, 1895). Págánach, a pagan, is also found in use in 15th -16th century document “The Gaelic abridgment of the Book of Ser Marco Polo” (Stokes, 1896). Further págánacht, págánach continued to be used into the modern Irish where págánacht is the word for both “paganism” and “heathenism” (An Gúm, 1992, pp. 108,162,434).

Meanwhile I have been able to find gentlidecht and its variants in many more manuscripts in Old Irish, Middle Irish and early modern Irish but it seems to have fallen into disuse by the 18th century as I can’t find it in any reference after the 17th century.  The oldest confirmed documented use of a variant geinti, translated as heathens or pagans, is in the “Sanas Cormaic: an Old-Irish Glossary compiled by Cormac úa Cuilennáin, King-Bishop of Cashel in the 9th century” edited by Kuno Meyer. We find a variant used by the 10th century bishop Saint Oengus of Tallaght in his manuscript “The Martyrology of Oengus the Culdee”. (1905)  It turns up in use in a 15th century religious manuscript called “Leabhar Breac”” and its latest use appears to be a late 16th century early 17th century manuscript called “Foras Feasa ar Éirinn” by Geoffrey Keating where he spells it gheintlidheachta (Keating, 1857). It does not appear to make it into current Modern Irish as it is not found in any online translator or Irish to English dictionary that I have accessed.

The origin of both words is Late Latin, 3rd-6th century Common Era, gentilis and paganus. Gentilis at one time meant belonging to a tribe, over time it took on the meaning of “not a Roman citizen”’ and after the Christianization of the empire it came to mean non-Christians (Wikipedia, 2013). Paganus is a military word for ‘civilian’ but by the 5th century was used in a religious context to mean non-Christian (Harper, pagan, 2013). Gentile and pagan are attested to have entered the English language in the 14th century when it replaced the use of hethen about 300 years after their use in the Irish (Harper, gentile, 2013).

Some have chosen to use the term págánacht, not necessarily following the tradition set by other Neopagans of simply using the term Pagan but slightly redefining it to mean their form of CRP when it is capitalized. I am of the opinion that when you call yourself Págánacht, you may as well say Heide or Pagano (pagan/heathen in German and Spanish) it is still the generic term for Pagan, you’re just saying it in Gaelic and a native speaker may not understand your speaking of a specific religious tradition.

However, I argue that the older and recently unused word is a better choice to describe the Irish reconstructionist faith. Gentlidecht has not been used since the 17th century and is older than págánacht by a hundred years. It’s usage in the manuscripts is simply a description not a pejorative the way that the words pagan and gentile came to be once they entered the English language. There is no judgment when the scribes tell us “For the men of Ireland have again followed gentlidecht as it was at first before belief, before Patrick’s advent…” (Lupus, 2013) just a statement of fact. This allows us to adopt it for the 21st century without having to change its original meaning; the beliefs of the pre-Christian Irish.

So while we could not locate a name for our faith prior to the 10th century, we have a word that is used in a desirable context and meant exactly what we want it to mean. To learn it we simply had to set aside our own prejudices and look to the scribes of the early church in Ireland and see what they had to say about the beliefs of the pre-Christian Irish. Lucky for us, they did have something to say. More than that they pointed out that some of the beliefs were still being practiced and they called it gentlidecht.

Note: Many thanks go to C.L.Vermeers who first introduced me to the word gentlidecht and P. Sufenus Virius Lupus for eir article “Gentlidecht: Ireland Before Christianity (Sort Of)” that lead me to the first sources used to put together this article.


C.L.Vermeers provided a modern version of the word “gintlíocht” which he says is used to mean ‘sorcery’.

Morgan Daimler provided the following from an Irish dictionary.  Gintliocht – 1. Gentilism, paganism. 2. Gentile lore; heathen craft; sorcery (var: gintleacht) from Focloir Gaeilge-Bearla, by Niall O Donaill, published by Rialtas na hEireann 1977

eDIL( has many variations of Gentlidecht but none ever meant gentile as we use the word in English.  However, eDIL does have genti and gent meaning heathen/pagan or when used in a Jewish context to mean gentiles.

Changed the title from  ” Gentlidecht: Gaelic for Irish Heathenism” to ” Gentlidecht: Old Irish  for (Irish) Heathenism”.  Gaelic is the modern language and the gentlidecht is from the Old Irish.

Continue reading

Gentlidecht Ritual Format

I have been working with the ADF Core Order of Ritual for about 8 months now and slowly been adapting it to meet ADF criteria as well as my own.  What follows is the outline of a basic ritual that can be modified for any occasion.  It includes all the ADF requirements in addition to my own requirement of honoring my personal gods and household gods, I use the term ‘patron’ in the ritual outline.  The “Center Point” meditation is my version of a meditation taught by Erynn Rowan Laurie.

I left most of the texts for the standard prayers that go into every ritual and blanked out the sections that will vary from ritual to ritual.  Feel free to take this format and change it to suit your own needs. I am sure as time passes my version will change as well.

Some issues I have are the closing section.  We go through a lot of trouble inviting the Gods and Ungods we should go through as much trouble to thank them and give our farewells.

Blank Solo Ritual
The participant gathers the following offerings (vegetable oil may be substituted if necessary):
Local River Goddess
Corn meal or tobacco
Base of tree or bowl
Mannanan mac Lir
Well, pit or bowl
Mighty Dead
Well, pit or bowl
Spirits of Place
Tobacco or corn meal, milk, honey
Base of tree or bowl
Tuatha de Danaan
Well or fire
A plate of the after ritual meal….
When using an offering bowl and place all items outside when the ritual is complete.
Prior to the ritual the participant should light the flame, fill the well with fresh water, and place whatever tools are needed on the alter.
Participant gathers at the ritual area and sounds a musical signal (bell branch) three times, then says:
{State Why you have come }                    
Centering Meditation
Participant performs the “Center Point”.
Stand quietly facing the north and relax with your hands resting at your sides. Clear your mind and concentrate on your breathing. Breathe in and out slowly and follow along with this meditation, which will place you in the center of the cosmos.
I am at the center of An Thríbhís Mhór.                         ah-heeveesh-vohr
Exhale, move to one knee with palms on the ground before you
I stand firmly upon the Sacred Land.
Inhale and rise to your feet, moving the hands behind at hip height, palms up, cupping. Exhale and move the hands in an arc until they meet in front.
The Eternal Sea always surrounds me.
Inhale, move the hands to the sides, spread the fingers wide, palms forward. Exhale and raise the arms, bringing the hands together above the head, thumb & forefinger meeting to create a triangle.
The Endless Sky spreads itself above me.
Inhale, lower the hands to the heart again.
I am at the center of An Thríbhís Mhór.
Exhale and lower the hands to the sides
Honoring the Local River Goddess
P: Mighty Patapsco and Susquehanna.  Givers of life that flow from the mountains to the Chesapeake.
I honor you and make this offering to you in gratitude for your waters that nourish this land.       
P makes an offering and says: Mighty Patapsco, Great Susquehanna , accept my offering.
Statement of Purpose
{Explain the purpose of the ritual}
Establishing the Sacred Grove
Sacred Hearth Fire
I make sacred the fire,
The first fire born of lightning
from which all fires are lit.
The hearth fire which warms our homes
and binds our people.
I stand in the grove at the center of the realms,
Let the flame be the hearth fire,
Lets the water be the Well of Segais                        (shay-gish)
Let the tree be the bile,                            (bill-uh)
I stand in the grove at the center of the realms,
P puts oil on the fire, then says:
I light the sacred fire of inspiration.  Sacred fire, burn within me.
Well of Segais
Participant says:
I make sacred the well,
From whichs seven rivers of Ireland flow,
Salmon swimming, hazel hanging high.
Bubbling brightly Segais, source of the Boyne,                    (boin)I stand in the grove at the center of the realms,
Let the flame be the hearth fire,
Lets the water be the Well of Segais
Let the tree be the bile,
I stand in the grove at the center of the realms,
P silvers the well and pours water from the well to the blessing cup, then says:
In the depths flow the waters of wisdom. Sacred waters, flow within me.
World Tree
Participant says:
I make sacred the branch/tree,
Towering high, hanging heavy with hazel,
Spanning and connecting the Three Realms,
The mighty bile of the grove,                        I stand in the grove at the center of the realms,
Let the flames be the hearth fire,
Lets the waters be the Well of Segais
Let the tree be the bile,
I stand in the grove at the center of the realms,
P dresses the bile, then says:
From the depths to the heights spans the world tree. Sacred tree, grow within me.
P raises arms
With the Flame of the Hearth, the Well of  Segais and the Bile the grove is erected and hallowed.
Parting the mists and Inviting the Gods and Ungods
P prepares an offering for Manannan and says:
P says: Oirbsen (orib-sheen), Manannan, Lord of the Mist, Ruler of Tir na mBan (teer na man), Guardian of the gate of the Otherworld. I ask that you hear my call. Oh Lord of the Otherworld, bearer of the silvered apple branch, join with me this day, so that you may guide me in my workings. Mist-shrouded rider of the maned waves, accept my offering and  open the Spiraled Gate between the worlds. .
P makes an offering and says: Manannan mac Lir, accept my sacrifice.    (mah-nuh-nahn’ mak leer)
P: Let the mists be parted!!
An Sinsear  (en shen-shoor)
P: Mighty dead, you who have come before,
Ancestors of my blood,  Heros of my people
I offer you this gift with love and loyalty and invite you to witness this rite.
P makes an offering and says: Ancestors, accept my sacrifice.
Aos Sí  (eeth-shee)
P: Great nature spirits, you who frolic in the wild world,
Spirits of this place,
I offer you this gift in friendship and invite you to witness this rite.
P makes an offering and says: Nature spirits, accept my sacrifice.
Tuatha de Danaan (tooah-de-danyan)
P: Great gods, you who are mightiest in all things,
Deities of my faith,
I offer you this gift with reverence and honor and invite you to witness this rite.
P makes an offering and says: Gods and goddesses, accept my sacrifice.
Patron Gods (if you have any)
P: {Write your own prayer}
P makes an offering and says: {Create custom statement}.
Praise and offerings to the Beings of the Occasion
P: {Invite and give praise to the being of the occasion if there is one}
P makes an offering and says:  {TEXT}
General Praise Offerings to the Gods and Ungods
P: The Gods, Aos Sí  (eeth shee), and Ancestors have come here today and it is proper to offer them praise, love and loyalty.  Hail the déithe and an-déithe.
(Three rounds of praise offerings, which may include drink: Ancestors, Nature Spirits, and Gods.)
P: Gods, Aos Sí  (eeth shee), and Ancestors, accept these praises and sacrifices.
The Omen
Participant quietly prays (1x):  Ritually washes their hands then forms the left hand into a tube and blows through the tube and says:
Gods over me, gods under me,
Gods before me, gods behind me,
I am on your path oh gods.
    You, my gods, are in my steps.
I am going within
To the doorstep of the sí
in the name of Finn
Stronger in sight then all.
The augury made by Finn to his men,
That Bride blew her palm,
Did you see the augury gods of art?–
    Said the gods of art,  they saw.
Message of truth without a message of falsehood
That I myself shall see
The semblance, joyous and mild
Of all that is hidden to me
Good spirits and gods of my people,
Give me the sight to see all I need,
With vision that shall never fail, before me,
    That shall never quench nor dim.
P then takes the omen, interprets it, and records it.
Receiving the Blessings of the Gods and Ungods
P raises the blessing plate/cup high and says:
Tuatha de Danaan (tooah-de-danyan), Aos Sí , (eeth she) and An Sinsear  (en shen-shoor), I have praised you  and made a sacrifice. A gift calls for a gift, and I pray to you and ask that you give me  your blessings.  Make sacred this {food/drink} and infuse it with your vitality, strength and inspiration.
Lo, the blessings of the Gods and Ungods are upon us.
P then eats/drinks the blessed food/drink
Thanking the Gods and Ungods and Closing the Mists
P: I have called upon the Gods and Ungods and they have answered! With joy in my heart I carry their magic into my life and work. Each time I offer to the powers they become stronger and more aware of my needs and worship. So as I prepare to depart let me give thanks to those who have aided me.
{Statement giving thanks to the patron gods if you invited them}
Tuatha de Danaan, we thank you for your presence and blessings.  Come or go as you will with  my love and loyalty.  Mol na déithe.    
Aos Sí, these are your lands and here you shall remain.  We thank you for attending and accepting my offerings of peace and respect.  Mol na Aos Sí                   
Mighty Dead, thank you for attending and accepting my gifts.  Pass back through the mists and return to the Otherworld.  Mol na sinsear.
Manannan mac Lir, thank you for your attendance and parting the mists.  I ask that you allow the mists to fall as my ancestors pass back into your realm.  Moladh agus buíochas a ghabháil le Oirbsen!  
Let the mists return and the veil be whole.
Patapsco and Susquehanna, these are your lands and here you shall remain.  I thank you for attending and accepting my offerings of peace and respect..  Mol an bandia abhainn
Taking down the Sacred Grove
P:We came and honored the Gods, the Spirits and the Ancestors and now the Sacred Grove must be taken down.  I honor the Hearth Fire and restore it to flame.   I honor the Well of Segais and restore it to water.  I honor the bile and restore it to branch.  All is as it was and the Sacred Grove is dismantled  The ritual is ended. Biodh Se!    (bee-shay)

I hate writing, but my wife is a master…

As much as I love to talk, I don’t like writing so much.  My writing is pretty much how I speak, long winded and full of information that may or may not be needed to get my point across.  So after my editor went over the Fénidecht article with me for a 3rd  time (we dropped 1000 words) and we jointly declared it ready for submission, I sent it in.  Then as I fell asleep last night I was fretting everything that I removed to make it more concise and specific to the audience. ARG!!

That really is the beauty of the modern technological age though isn’t it?  ADF will publish the article in the Spring edition after which I can publish another version on this blog putting that information I had to remove for length back in and making it more informative for the general audience.   This flexibility should remove any anxiety I have about not providing enough information in the print edition, but it really doesn’t.  Maybe I should focus on getting a larger following by the time it comes out??

My next published project was going to be on Finn as a god, but I think I will focus on gentlidecht and how I came to choose gentlidecht as the word to describe my faith.  Both drafts are over 2500 words so I suspect my editor and I will be going over them a lot before they hit the blog.  I hope to learn how to better write my drafts so that she doesn’t have to go over them as much in the future.

For full disclosure the editor I work with happens to be my wife.  I call her my editor because being an editor and writer is her career, from Simon and Schuster to her successful freelance business.  From query letters to developmental editing to ghostwriting she does it all, and I have to plug her latest ghostwriting project is now available on Amazon called “Way of the SEAL”  by Mark Divine with Allyson Edlehertz Machate and it is something those interested in the warrior path should read.  I will be doing a review of it in the next couple weeks and posting it here.

Personality Types – Of Warriors and Jerks

The following is an excerpt from the forth coming article on various personality types I have identified among the neopagan warrior and Celtic Recon community.  It was pulled from another article entitled Fénidecht to be published in “Oak Leaves” Spring 2014 and on this blog June 2014.

In this excerpt I am discussing two types of ‘warriors’ we find online.  The problem we have is that we can’t usually tell them apart until it is too late unless we know what to look for, and by giving information on these two I hope to increase awareness and decrease the killing of good discussions while not feeding trolls.

 One of the most common féinnidi personality types I have come across is the “Challenger of the Norm.” They enjoy discussions with others and tend to ask questions of the community that force people to consider something that is counter to an existing belief or understanding thus disrupting how society thinks of itself. This has often resulted in the assumption that the féinnid is somehow trying to change things or be intentionally disruptive, while the truth may be as simple as that they want to understand another’s perspective and simply don’t know how to couch the question in a way that doesn’t seem as though they are pointing out errors in others’ understanding. Of course, sometimes an individual is in fact being intentionally disruptive, which is simply poor behavior. However, intentional or not, the community response is too often hostile, and instead of nurturing discussion and debate, the féinnid is flagged as a troll. Given an opportunity, the well-intentioned “Challengers of the Norm” will distinguish themselves by staying involved in a discussion; a troll, on the other hand, will post inflammatory statements with obvious intent to create trouble. While disruptive at times, “Challengers of the Norm” should be seen as the people who help us really know and understand ourselves by forcing us to periodically re-evaluate what we believe.

Then there is the‘Warrior Antagonist’, which is not a personality type limited to féinnidi but is a general type often found among those who identify themselves as warriors. They often appear to be “Challengers of the Norm” but as the discussion continues they tend to get more heated until finally a moderator steps in or the entire discussion shuts down. When challenged as to why they get so heated and fight the response is something akin to “I am a warrior and we enjoy conflict and fighting.” This is a behavior that no one, especially féinnidi, should accept. As modern warriors part of our martial training is de-escalation, team-work and in many organizations,including the armed forces and police forces, conflict resolution. The only time a warrior should escalate a conflict is to bring it to a quick end, and this only applies to actual combat situations. Escalating discussion and debates to the point of open hostility is also counter-productive and in the end only places the warrior in a poor light. With féinnidi already being misunderstood by the Neopagan community it is important to not be a ‘Warrior Antagonist’ and for non-warrior Neopagans to recognize the differences between the personalities to avoid killing discussions that could introduce new ideas and opinions.

EDITED – Updated the first paragraph after my editor pulled this section from the original article.

Pagan adaptations of original source material.

I love the work of Morgan Daimler and Mike Nichols who both published poetry from the Carmina Gadelica converted to a Neopagan version.  This makes sense to me.

What I don’t understand is why we have to change things that are already good.  The example I ran into just this morning is from the “Acallam na Senórach” when Patrick asks  Caílte what kept Fionn Mac Cumhaill’s warrior band going all those years.  His response  is “Fírinde inár croidhedhaibh & nertt inár lámhaibh, & comall inár tengthaibh.” which has been translated in variants: “truth in our hearts, strength of our arms, and constancy of our tongues” or  “truth in our hearts, strength of our arms, and fulfillment of our tongues”.

If you look for this phrase on the internet though you find it written as  “Strength in our arms, truth on our tongue, clarity in our heart” and yet there is no use of this version that I have been able to find in any translation of the AnS yet people cite that it is from the Fennian Cycle.  It’s not but I did find its source.  Turns out it was written by Seán ó Tuathail in 1993 as part of his Foclóir Draíochta – Dictionary of Druidism.   In it he reorganizes the phrase and puts it into Modern Irish as “Neart inár lámha, fírinne ar ár dteanga, glaine inár gcroí”.  Honestly, it is easier to understand than the various translations of the original but why not just clarify the original?

Three points to take away from this brief rant:  1) Why not use original phrases when they don’t contain obvious non-Pagan overtones 2) Be sure you know the source of something before citing it.  3) If you adapt something, cite it properly so we all know its origin.

As Abraham Lincoln said at his 1865 Inauguration Speech – “Just because it is on the internet!!  Does not make it true.”

Sharing other Outsider blogs…

Here is a quick and short list of blogs for folks that I know who self-identify as outsiders and are in some way connected to the CR movement or Gaelic Polytheism.

Searching for Imbas – Erynn Laurie
 Flying with the Hooded Crow – Kym Lambert
A Wolfman, not a Wolf in Mans Clothing – Faoladh

Daily Declaration of a Féinnid #1

An affirmation is a positive self-empowering statement that should be said daily .  They have probably always been around for a long while but became a ‘thing’ in the New Age movement.  As part of our spiritual lives many make affirmations and I support this, and we should make affirmations part of our daily ritual.
As  féinnidi we should do more.  We should declare ourselves to the gods daily our role and remind ourselves who we are and why we do what we do.  This first declaration focuses on the Otherworldly aspect of fénidecht and is a prayer that can be done anytime or anyplace.

Warrior, hunter, poet, seer, outsider, I am what
is feared by the ‘things that go bump in the night.’ With truth in my heart,
strength of my arms, and constancy of my tongue, I walk the boundary between
worlds and stand at the borders guarding against the unknown. Armed against
those who wish to harm; I am the wolf, I am the prey, I am the wild hunt.
 I am a guardian between the realms, a wild beast in the wood, a féinnid
in the service of my people.

*Writing requirement for OOTW course *koyros1 

Mound of Hostages today, the actual day of Samain.

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A brief entry on my training.

Féinnidi should make attempts to be physically fit and prepared to defend themselves and others.  For me this meant joining a local Krav Maga studio, running at least 20 miles per week and a heavy bag.

I used to belong to a gym and I went nearly every day, but only because it was next to my house.  I hated it.  When I moved I stopped all training and continued to expand the waistline.  Sometime in April 2012 I decided to take control and manage my diet.  This kind of worked in that I stopped gaining weight and even began to lose a little.  It wasn’t enough though, I need to either lose 40 pounds are convert it to muscle and make it worth having..

Since then I have taken up running with a goal of 20 miles per week (have not met this goal).  This will grow as my stamina and speed improves…about 30 minutes of running to increase my heart rate is my goal for now.  My real change is Krav Maga.  For those who do not know this is the hand-to-hand combat system used by the Israeli Defense Forces.  My studio is part of the Krav Maga Worldwide and is the version taught by Darren Levine.    These classes are simply fun, and each class is 1 full hour full of cardio,  strength building, toning, fighting and if its a rough day…puking.   I have yet to the last but I have come close.    I call this having fun, since for the first time I have enjoyed training.

As a member of ADF I am also a member of the Warriors Guild and working on the training program they offer.  It requires keeping a journal, so I thought to share the to-date journal here:

May 2013

April 2012 I woke up and started to change my diet to 1700 calories a day with minimal exercise, starting at 250 pounds I dropped to 219 by the time I got married in October.   By April I was back up to 240 due to not sticking to the calorie counting.  So in May 2013 I started eating about 1900 – 2100  calories a day and using my elliptical to hit 3 miles about 3 times a week.

June 2013

Monthly weigh in brings me to 231.8 pounds.  I have introduced actually running outside using an application called “Zombie Run.”  I don’t have much stamina to actually run the entire distance but I am hitting 2 miles walking/jogging 4-5 days a week.

July 2013

Monthly weigh in brings me to 228.6 pounds. For both self-defense and the training I am now part of a Krav Maga studio.  The classes I take focus on teaching the offensive and defensive techniques of Krav Maga along with some core and strength training. Coupled with the cardio I am now hitting the triad of physical improvement.  By the end of the month I felt compelled to do something every day.  The last week of July was spent resting from an injury and preparing to go to a weeklong festival in Canada.  NOT doing some sort of exercise made me feel lazy and kinda depressed.  So I would say by this point physical activity has become a habit and a necessity to well being.  During the month of July I trained at the Krav studio for 8 hours (thats an average of twice a week) and ran/walked a little over 32 miles.

August 2013

Monthly weigh in is 226.6 pounds.  The month started out poorly with a trip to Canada followed by three weeks with poison ivy that prevented me from being able to train at the studio.  That was followed by a week long trip to Atlanta.

September 2013

Monthly weigh in is 229 pounds.  Expected some weight gain with the lack of exercise, not as bad as I expected.  Got started on my program again by walking/jogging 3.81 miles on the 8th followed by Krava Maga on the 9th.

October 2013

Fail month.  I did not weigh in and I attended the studio just once.  However, I did get a heavy bag and started training on that to practice various assault techniques.   I also ran my longest distance of 4.23 miles in a single go using Zombie Run.

November 2013

Monthly weigh in is 232 pounds

Processional Prayer of Introduction

Féinnidi protected the community from invaders, from this world and the Otherworld.  When standing outside a ritual space modern Féinnid should do the same.  Here is a poem I wrote years ago for Pagan Spirit Gathering.  I would say it as the participants would process into the circle for the larger rituals.

Finn, Chieftain of the Fiana hear our call.
For we stand at the boundary between Order and Chaos, the civilized and the wild.
As the tribe gathers we come to observe and protect. 
We shall fear no man, nor beast, and nor spirit. 
We shall challenge any who come to do the people ill.
Gods and ungods of the people, know that we are here and we are allies.
With spear and shield we will protect the people, aid the people and sacrifice ourselves for the people.
We stand at the boundary between Order and Chaos, the civilized and the wil

*Writing requirement for OOTW course *koyros1