Creating a project on Flidais, an ancient Irish goddess, proved to be far more complex than I initially anticipated. I had expected the research to be straightforward, yet I encountered significant challenges. The information regarding Flidais is scarce, which led me to spend countless hours exploring books, academic papers, and online resources to uncover her essence. Below are the fundamental details I managed to compile about her:
- Flidais is recognized as a goddess from Irish mythology, embodying the spirits of woodlands and the wild.
- Her name translates to “doe,” and she is said to traverse the land in a chariot drawn by deer.
- Flidais possessed vast herds of deer and cattle, earning her the title of the Irish Artemis.
- Known for her insatiable sexual desire, Flidais is described as having a consort, Fergus Mac Roich, who required the intimacy of seven mortal women during her absences.
- She is the mother of daughters named Fand, Be Chuille, and Be Teite, two of whom are depicted as witches while the third carries the title of fairy queen, sharing her mother’s indulgent nature.
- Flidais’ herds provided sustenance for her people, particularly milk, for extended periods.
Despite these points being repeatedly cited in various texts, I was confronted with a tremendous barrier, reminiscent of an inner struggle. This prompted me to ponder how I might transcend or begin to dismantle that barrier.
Flidais is primarily regarded as a goddess related to deer, yet she is also associated with mystical cattle. One prominent narrative connected to her is “The Cattle Raid of Flidais.” During ancient times in Ireland, cattle were deemed a symbol of wealth, with the prosperity of a clan leader directly linked to the size of their herd. This indicates that Flidais was once held in high esteem, although her supernatural abilities seem limited to the magical properties attributed to her cattle. A deeper aspect of her narrative has remained elusive to me.
Her chariot, pulled by deer, reminded me of a scene from Marion Zimmer Bradley’s “The Mists of Avalon,” involving Morgaine and Arthur. Their pairing reenacted the union between The Great Goddess and the King Stag, each blessing the land through their sacred act. This thought led me to search for traces of a deer cult in England and across Celtic regions. The only significant source I found was an article published in 1932 in the “Folklore” journal. This article provided a wealth of narratives and evidence gathered over many years by its author, J.G. McKay.
In his work, “The Deer Cult and The Deer-Goddess Cult of The Ancient Caledonians,” McKay posits that Flidais may have been a mortal high priestess adeptly overseeing the deer cult dedicated to the Irish Deer Goddess. He portrays her as someone who took on the name “doe” and ultimately became entwined with the very goddess she adored.
McKay draws upon numerous tales and traditions, asserting that two distinct cults—one centered around deer and the other around the deer goddess—existed in the Scottish Highlands, likely predating the Celts. His insights reveal that these cults were exclusively led by women during a time when their influence outweighed that of men, who were primarily hunters.
He continues to support his argument by referencing stag dances in England and Germany featuring men garbed as women, as well as various saints whose identities are linked to stags or deer. This suggests that deer held spiritual significance, further hinting at past reverence for deer worship. Here I ponder Flidais’ connection to these ancient practices.
Flidais is traditionally seen as a goddess of the woodlands, also owning considerable numbers of cattle. McKay mentions tales of mysterious feminine figures appearing as both witches and grand elder women who were known to herd and milk deer in their regions. Importantly, these deer were closely associated with fairies and were symbolically regarded as cattle.
The strong ties between women and deer in the context of worship suggest that Flidais rode in a deer-drawn chariot and was venerated for her connection to both deer and Cailleach, another name synonymous with the Great Goddess. Her daughters, described as enchantresses and a fairy queen, might very well represent an ancient sisterhood tied to her.
In examining the collapse of deer populations due to forest clearances, it seems Flidais may have later taken on associations with cattle, despite her original ties to deer. The belief persists that in ancient times, deer, revered as sacred animals, were central to a women-led cult.
The renowned Irish goddess, An Chailleach Bhearach, or Old Woman of Beare, is suggested to have characteristics akin to Flidais. She is associated with a magical cow, a unique trait among Scottish deer goddesses, emphasizing her role as a matron of the earth and her strong connections to geography and life. Ultimately, Flidais appears to embody a mercurial blend of feminine power and a tie to the earth.
In conclusion, I have come to believe that Flidais was indeed a historical figure—a high priestess flourishing in ancient Ireland during a period when deer cults thrived. As her worship flourished, the transition to her deification might have occurred posthumously, allowing her narrative to evolve culturally through ages. It would be fascinating to uncover the rituals and objects related to her that remain veiled in obscurity, perhaps hidden within the quiet of one’s intent to seek communion with her spirit.
Reflecting on my personal experience involving deer spirits enriched this exploration further. Choosing a deer skin led to a profound interaction with the essence of the deer, awakening feelings of warmth and connection. This embodied spirit conveyed a message of timelessness, prompting a deep emotional release and transformative experience, echoing the goddess’s own sacred being.
By engaging in thoughtful reflection and also with a prepared ritual, I have sought to honor Flidais, opening the door for an intimate exchange of wisdom between us as I continue to embrace the spirituality of this ancient narrative.
