Macha, pronounced as “MAWK-AH”, holds a prominent position in Irish mythology. The meaning of her name translates to ‘Plain of Land’ or ‘Field’. Often regarded as a facet of the triple goddess known as the Morrígan, some interpretations suggest that Macha herself represents a triple deity, as multiple versions of her appear in Early Irish Literature. In the narrative that follows, titled ‘The Pangs of Ulster’, Macha is characterized as a fairy woman. This tale serves as a remscéla, or fore-tale, to the renowned Irish epic, Táin Bó Cúailnge, also known as ‘The Cattle Raid of Cooley’. It’s alternatively referred to as Ces Ulad, signifying ‘The Affliction [or Debility] of the Ulstermen’.
The Pangs of Ulster
In Ulster, there was an affluent landlord named Crunniuc mac Agnomain. He resided in a secluded mountainous region with his sons, having lost his wife. One day, while alone in his abode, he noticed a striking woman approaching him. She entered and commenced chores in the manner of someone used to the household. At nightfall, she organized everything without being asked, and they spent the night together. As time passed, she remained with him, ensuring they lacked nothing in terms of food, clothing, or other needs.
Soon thereafter, a fair took place in Ulster, drawing crowds of men, women, boys, and girls. Dressed finely, Crunniuc joined the throng with great enthusiasm. The woman warned him, saying, “It’s wise not to grow proud or reckless in your words.” Crunniuc dismissed the idea. The fair commenced, and as evening fell, the king’s chariot was showcased. The horses won accolades, prompting Crunniuc to boast, “My wife is swifter.” In an instant, he was summoned before the king, and the woman was requested to come.
She informed the messenger, “I am heavily burdened with child; it would be a tremendous hardship for me to go now.” The messenger replied, “He will perish unless you assist him.” Despite her condition, she arrived at the fair, overwhelmed by labor pains. Macha called out to the attendees, urging their assistance, stating, “Every one of you had a mother! Help me! Delay until my child is born.” However, her pleas went unheeded. In her anguish, she proclaimed, “A lasting misfortune will descend upon all Ulster.” When asked her name, she responded, “The name I bear, as well as my child’s, shall be inscribed here. I am Macha, daughter of Sainrith mac Imbaith.” With that, she outpaced the horses in a race.
As the chariot approached the finish, she gave birth, bringing forth twins, a son and a daughter. The name Emain Macha, meaning the Twins of Macha, originates from this instance. Amidst her delivery, she declared that all who heard her scream would experience similar agonies for five days and four nights during their most arduous moments. This curse henceforth afflicted the men of Ulster present that day, extending to nine generations. For five days and four nights, or vice versa, this suffering would last. Notably, these afflicted Ulstermen would find themselves equally weak as a laboring woman.
The Dark Feminine Within
Macha’s curse plays a crucial role in the narrative of the Táin, as the affliction leaves Ulster’s men unable to fight. Similar to her sister Morrígan, Macha exemplifies the fierce protector of the land. Her tale reflects the potent influences of feminine sorrow, wrath, and reprisal on the outcomes of battles. The severed heads of slain warriors are termed ‘Macha’s acorn crop’, illustrating her embodiment of the dark feminine. This aspect of femininity is often resisted and deemed unwelcome within society, which prevents it from being acknowledged within our own bodies. Such suppressed emotions may manifest as tension and distress, shackling our true selves. In reaction to potential activation of these feelings, we may enter a state of freeze, but these emotions yearn for acknowledgment, expression, and transformation in a safe space. They serve as a source of energy and empowerment.
I’m Raging
For me, Macha symbolizes the transformational potential of expressing rage. Her wrath possesses such a formidable presence that it yields a supernatural quality. Many women I’ve encountered have felt internalized anger stemming from living in a patriarchal society. When expressed healthily, rage becomes a catalyst for change. Recently, I experienced a surge of anger while visiting Doagh Famine Village on the Inishowen Peninsula in Donegal. There, I encountered an exhibit featuring the ‘sod house,’ a small shelter where an unmarried mother and her child were exiled due to familial shame. This tortured existence prompted a fierce rage within me. I was reminded of contemporary Ireland, rife with unspoken grief in light of disclosures regarding the harsh treatment of mothers and infants under the Catholic Church’s dominion. This has forced us to navigate distressing processes as we extricate ourselves from the Church’s grasp. However, this collective despair is trivial compared to the profound individual suffering experienced by courageous survivors. My own family felt the repercussions, as one of my siblings was born in a mother-and-baby home. This realization fuels my rage.
So What to Do With This Rage?
Historically, my initial reaction was to engage in activism right away. This tended to prioritize action over personal well-being, leading to burnout. Ten years spent in global justice eventually taught me the importance of recognizing my body’s response to injustice. I became aware of how unresolved emotions can result in despair and exhaustion.
Now, my first step involves identifying where I store rage in my body. I feel it rising at the base of my throat, a sound reminiscent of a hissing growl. This sensation links to a slight swell in my stomach, causing my heart to constrict and my chest to stiffen. My eyes narrow, and my pulse quickens. I strive to navigate these bodily sensations in a secure environment, using methods like conscious shaking or movement practices informed by Celtic traditions and primal feminine teachings. Becoming attuned to our physicality allows us to harness personal power, reframing our stress responses. This transformation fosters a sense of sovereignty. My approach is now divided into two primary actions: 1. Processing the feelings, and 2. Engaging in empowered actions arising from this space.
What About You?
Take a moment to enjoy your favorite drink and connect with your journal to reflect on the story of Macha. Here are some self-inquiry prompts to guide your thoughts:
– What resonates with you about Macha’s narrative?
– As you explored this myth, what emotions surged within you? Where did you feel them?
– Can you identify the sensation of rage within your own body?
– What healthy strategies could help you process and express your rage?
