Creating this project regarding Flidais turned out to be more challenging than expected, as I faced significant frustration and discovered there is limited information available about her. After extensive searching through books, academic papers, and online resources, I’ve managed to compile some key points regarding Flidais:
- Flidais is an ancient Irish goddess associated with forests and wildlife.
- The meaning of her name translates to “doe,” and she was depicted riding a chariot pulled by deer.
- Being likened to an Irish Artemis, Flidais owned both deer and cattle.
- Known for her insatiable sexual desires, it was said that her consort, Fergus Mac Roich, required the attention of seven mortal women when she was absent.
- Her daughters, Fand, Be Chuille, and Be Teite, were connected to magic, with two identified as witches and one recognized as a fairy queen. All three shared her reputed sexual traits.
- Remarkably, her herds provided milk for her people for extended periods.
These central facts about Flidais seem to be consistent across various texts, yet I encountered limitations in detail. This limitation reflected a deeper barrier within myself, urging me to explore beyond what was readily available.
Although Flidais is widely recognized as a deer goddess, she also has associations with magical cows. A notable narrative includes THE CATTLE RAID OF FLIDAIS, highlighting the significance of cattle in ancient Irish society as symbols of prosperity for chieftains. The wealthier the chieftain was, the more esteemed he was within his tribe. This history indicates that Flidais was once highly revered; however, it also underscores her dual identity—one linked to magical cows that could sustain her community.
My thoughts turned to the imagery found in Marion Zimmer Bradley’s THE MISTS OF AVALON, specifically the scene featuring Morgaine and Arthur that evokes the union of the Great Goddess and the King Stag, invoking blessings on their land. This led me to search for evidence regarding a deer cult in Britain and Celtic regions, where I stumbled across a significant academic article in the FOLKLORE journal from 1932. This piece contained a wealth of information on the subject, titled “The Deer Cult and The Deer-Goddess Cult of The Ancient Caledonians” authored by J.G. McKay.
J.G. McKay presents a compelling argument that Flidais may have been a high priestess connected to the deer cult, embodying a human figure blended with the sacred goddess she venerated. His insights indicate that pre-Celtic cultures had both deer and deer-goddess cults that were entirely female-led during a time when women’s roles were central in society.
He elaborates:
“There exist numerous tales, traditions, and customs that definitively suggest the historical presence of two worship practices in Scotland—the deer cult and the deer-goddess cult.” (p. 144)
McKay notes that women led these cults exclusively, linking their origins to eras when matriarchal societies held sway.
Moreover, he cites occurrences of stag dances in England and Germany, where men donned female garb, further indicating the reverence for the deer in spiritual practices. Flidais’ identity also inherently ties to the deer, as she was said to ride in a chariot pulled by them. This narrative emphasizes her close association with both the deer and those classified as “fairy cattle.”
The tales of mysterious feminine figures—often witches or immense elderly women—who tended to these deer, further point toward the significance of females in these ancient practices and their sacred connection to wildlife. As such, the lines between goddess and priestess often blur, leading one to question whether Flidais is a divine being or merely a revered high priestess exalted into goddess status by her followers.
The scarcity of stories about her—other than THE CATTLE RAID OF FLIDAIS—reveals an intriguing void. Notably, there is a lack of mentions concerning her rituals or sacred objects, coupled with the fact that no mortal is ever said to have killed a goddess. The contrast of her daughters being described as witches or fairy queens and the absence of their father further complicates the narrative of lineage. Perhaps these daughters were more akin to her coven members rather than defined offspring.
Examining the deer-goddess connection further, McKay remarks on the transformation of the deer into a symbol of divinity and connectivity with the supernatural:
“In the Highlands, deer are always viewed as feminine, embodying the nurturing aspects of nature—tended to and cherished primarily by women.” (p. 147)
As forests diminished and cattle became more prominent, it seems Flidais’ identity began to morph, yet the spiritual roots remain intertwined with the deer. This notion prompts contemplation about who Flidais’ original goddess was, possibly resembling a broader Great Mother figure worshipped throughout various Gaelic villages prior to the rise of patriarchal structures.
Additionally, the text introduces an Irish goddess known as An Chailleach Bhearach, viewed as a manifestation of fertility and death, who also possesses a deep connection to the land and nature’s transformations. Notably, she retains a singular magical cow, distinct from other Scottish figures associated with deer.
In conclusion, I theorize that Flidais may have initially been a mortal woman integral to the hunter-gatherer communities in ancient Ireland. Given her close affinity with deer, it is feasible that she ascended to the role of high priestess, ultimately becoming deified after her death due to her significant connections to a widely revered goddess linked to the essence of life and death across the regions.
To reconnect with this ancestral figure, I feel it’s important to embrace the serenity of listening—to sit in quietude, reflect, and create space for the divine to manifest. While no rituals may exist in strict form, perhaps the act of being present, open, and receptive can forge a pathway back to the understanding of Flidais and the lessons she may wish to impart to us.
Personal Experience
In my own journey, I sought out a deer skin from a leather shop, feeling the spirit of the animal resonate within it. Upon bringing it home, I began to sense its energy enveloping me during moments of reflection. After grappling with an emotionally tumultuous relationship, it was September—the eve of the Equinox—when I donned the self-same skin to commune with the deity. In this moment of stillness, I heard her whisper, “I Am Ancient and Available,” prompting a cathartic release of emotions long held within me.
This experience has inspired me to create ritualistic offerings of raw emerald, fresh greenery, and seasonal elements as invitations to the goddess into my space. Below is a simple guide:
Ritual Preparation
Gather:
– Deer hide or related item
– Freshly cut green branch
– Raw emerald or green stones
– Green or brown candle
– Sage for cleansing
– Journal for reflections
Process:
1. Cleanse your chosen area.
2. Construct your altar with intent.
3. Cast your sacred circle.
4. Settle into stillness, grounding yourself deeply.
5. Light your candle and breathe into the earth.
6. Call upon the Great Irish Cailleach and ask for guidance.
Remain open, receptive, and take as much time as needed to listen. Document any insights or messages received. When complete, release the circle and ground yourself with nourishment and hydration.
Blessed Be.
