The Hearthstone Talisman: A Need-Fire Charm of Brighidine Magic
[This article and associated product were pre-released in exclusivity to my Patreons, who received privileged access before the official release.]
I am truly delighted and honoured to be able to offer my very first magical item available to the public. Introducing… the Hearthstone Talisman.
Midwifed during the month of Imbolc 2025 through extensive Brighidine ritual work, the Hearthstone Talisman draws from the old fires we once gathered around to protect ourselves and from the Need-Fire of our mythical Hearth that symbolises community strength, to shield us from the darks of this world. This charm, in its deceptively modest form, is the first of its kind: petitioning the Goddess, it calls upon the transformative and protective qualities of Her Eternal Flame, crafted with utmost care and intention at the crossroads of sorcery and piety. Drawing from Brighidine powers, the charm captures the essence of the Dawnsinger under Her attributions as Daughter of the Sky, First Fire at the beginning of Men – and a Fire of Inspiration, Healing, and Smithcraft. Ensouled and consecrated under Her auspicious, white-palmed hand, each and every part of this talisman has been imbued with powerful blessings, awaiting on the Goddess’ touch according to Imbolc rites – where Brighid is said to roam the land and visit Her followers. With a total of 19 talismans awaiting their new keepers, this limited batch is not meant to create false scarcity but to honour and respect tradition by mirroring the magical associations of Brighidine Flamekeeping devotional practice - one talisman for every day spent tending Brighid’s flame in a Cill.
The Working
The talisman is comprised of a variety of materia magica, ritually empowered and assembled cumulatively in a fire-red pouch over multiple days of high religious and magical significance. The key component sitting at the heart of this working, however, is a Hearthstone - a powerful amulet borne of consecrated fire, embodying the warmth and mysteries of the mythical Hearth, protecting its boundaries.
Whilst the idea behind and construction of this talisman is new, the cultivation, use and employment of its parts is not. We have been personally working with Hearthstones for a number of years now, and can wholeheartedly attest to the multiple benefits of this piece of Brighidine folk magic which have been thoroughly tried and true. This talisman is our first ever offering of the sort and, at this time, we cannot guarantee that it will ever be replicated.
A Hearthstone is, as the name would suggest, a stone left to sit in the hearth of a holy fire (i.e, a fire made sacred, a blessed flame, a healing flame), gathering its warmth and power. Thus retaining the fire’s purifying properties, a Hearthstone is forged in the first cast and light of the flame, and is a fiercely healing and protective artefact. It is to be kept and preserved, serving to bless and consecrate other fires henceforth.
This particular stone is an enchanted piece of raw white quartz ethically collected by Briar’s hand from the local land of Albion.
White quartz has, in itself, a long and rich history in Gallo-Irish lore, and is often seen as a “fairy stone”. Also called cloche bana, “white stone”, grian cloche, “sun stone”, or cloche uaisle, “gentle, hallowed or noble stone” (as per its association with the Gentry), these are also cloche geala, “shining stone” - white quartz, clear crystal and quartzite stones most famously appearing on the monuments of the Boyne Valley; held sacred probably in part because of their triboluminescence[1]. In Ireland, important taboos surrounded the moving and using of these stones, particularly in house building, as they were said to belong exclusively to the sí - the secrets of their uses transmitted only to fairy doctors by the spirits themselves, in which context they were believed to hold formidably curative powers and dreadful potential for malefica. In the Alpine mountains, quartz was believed to be solidified ice that would never melt, retaining is whiteness, and thus its snowy purity, forever.
The Hearthstone was left to incubate during our Imbolc bonfire, on the night of Imbolc Eve, 2025 (January 31st). Imbolc, feast day of the goddess Brighid, is one of the four Irish Fire festivals, a sacred Quarter Day of old carrying specific attributions of renewal, transformation, and healing, coming to announce the thaw in the land - and a truly pivotal point of devotion and communion in this author’s devotional calendar. The exact etymology of the word Imbolc is still uncertain, carrying various associations linked to the time of the year where animal milk comes, particularly sheep and cattle – alternatively thought to mean “in the belly” (referring to pregnant ewes), “milking”, or “to cleanse oneself”, thus encompassing a continuum of symbolism and beliefs surrounding milk blessings and purification - the modern February coming itself from februus, meaning “purifying”.
Our bonfire was lit above some ashes collected from the Solas Bhríde Centre’s Imbolc Fire during our 2022 pilgrimage, and fuelled with alder, birch and willow woods, with the addition of hawthorn and juniper - all woods chosen for their traditional properties of purification, cleansing, protection and warmth, qualities especially sacred to Brighid.
Upon hatching, the Hearthstone was immediately quenched, hissing, in forge water mixed with waters from Brighid’s Holy Well and Wayside Well in Kildare, once again collected by our hand in sacred reverence. The water was made additionally holy by the contact of gold and prayer[2].
All spell components, including the ones used at a later stage in the composition of the charm, were then kept safely outside overnight, awaiting for the Goddess’ touch as She travelled the land, in accordance with Imbolc rites.
In The Festival of Brigit: Celtic Goddess & Holy Woman, author Séamas Ó Catháin discusses the traditions of leaving items outside on Imbolc Eve for Brighid to bless, and of interpreting the portents of the coming and going of the Goddess through patterns left in the hearth fire’ ashes in the morning. In particular, it was believed that a footprint discerned in the ashes was especially beneficial. These practices are rooted in Gaelic folklore, where Brighid is believed to visit Her followers on the night of Imbolc, and to, by Her touch, bestow blessings upon the objects left on Her path, as She passes the house. By placing items such as tools, implements, or even medicine or clothing outside, devotees seek Brighid's protection for the coming year: this ritual not only underscores the deep connection between the community and the land, but also highlights the nurturing aspects of Brighid's character. We thus ensured to recommend all the talisman’s components to the Goddess’ care.
On Imbolc Day, 2025 (February 1st), the Brighidine charm itself was painstakingly assembled. The cooled Hearthstone was drawn from the blessed water, washed and cleansed, then laid to rest on a bed made of the ashes of the sacred Imbolc fire mixed with blessed forge soot and anvil dust - a residual powder also known as forge scale, procured from a local British blacksmith[3].
Forge scale is a powerful substance: not mentioning the liminal figure of the blacksmith itself, the particles produced on an anvil where metal is moved carry certain magical properties given the association of the forge with focus, strength, and resilience – an “iron will”. Small flakes come off from hammering as the metal is shaped, heaping around the anvil. In folk practices, forge scale is eminently sacred to Smithing Gods such as Brighid, and may thus be used for spells or rituals aimed at protection, strengthening one’s resolve, or achieving a form of spiritual 'forging' or transformation, but we also find such usages as “rust remover, tonic ingredient, insecticide and more[4]”. As anvil dust is magnetic, it is excellent in rituals of attraction, and we are also aware of some Hoodoo practices adding a pinch of anvil dust in red mojo bags for luck. Broadly speaking, forge scale is used to protect, strengthen and recharge.
Whilst no snake parts were incorporated in this charm, let it be known that all free-handed association with the Snake or Serpent called “Daughter of Ivor”, coming from the knoll “with tuneful whistling” on the morning of Imbolc Day (hatching, hissing, scaling), is hereby intentional, gently nodding as well to the snake egg of power so highly prized by Gaulish druids[4].
Direct references to Brighid's connection with serpents may not be prolific in the surviving mythological evidences, but both Irish and Scottish folklore suggest a deeper, symbolic relationship that is worth commenting upon in the context of this working, as it can be explored through a Celtic lens as well as through representations within other ancient traditions. Serpents have been linked to transformation, healing, and the underworld in various cultures. A snake “coming from the mounds” on Imbolc Day is a direct reference to the hibernation pattern of the creature (the “brumation”), the way it also relates to the lore of Irish Fairy beings. The association between Brighid and serpents can be primarily traced to the duality of healing and harming, poison and medicine, the idea that both serpents and the goddess possess regenerative qualities. Serpents shed their skin, symbolising renewal and rebirth - attributes that resonate with Brighid's curative and rejuvenating powers. (This is particularly visible in the Christian syncretism of Brighid as St. Brigid besides, where local folklore and traditions often depict her in conjunction with serpents as protectress of places from them.) In the case of the “daughter of Ivor” (a gentle euphemism used to refer to the serpent of Brighid, for it is held that the serpent will not sting a descendant of Ivor as he made an offering of tabhar agus tuis, “a gift and incense”, to the creature, thereby ensuring immunity from its sting for himself and his lineage forever), both Irish and Scottish folklores maintain that Brighid's sanctity and power over healing can summon, tame or banish serpents from Her domain. As a personal adjunct, this author also sees extensive links to be made between snakes and blacksmithing, over which Brighid presides, in a more explicitly sorcerous context. In this author’s local vicinity, the celebrations of the Chinese New Year of the Snake lined up perfectly with this working, which also made for a delightful coincidence.
Also incorporated in the pouch were hawthorn berries and rowan berries, harvested and dried together. The Hawthorn tree, as sister-tree to the author, was plaintively sung too with honorific tune upon collection of the berries, and the rowan tree, growing on the local church’s ground, properly petitioned with appropriate reverence. The combination of these influences from both inside and outside the hedge ensures an all-encompassing protection: “Nor seed of the Fairy Host can lift me / Nor earthly being destroy me.”[5]
The pouch itself is made from a red handkerchief, to recall the fire’s own colour. Each piece of fabric was stamped by hand in black ink, with a press representing a burning Brighid’s Cross – after Briar’s own design (see below). An intrinsic treasure of Brighidine power per se, the red handkerchief is, as such, effectively now a one year old brat Bríde - worth alone the price of the talisman.
A brat Bríde (or brat Bhride) is a most sacred traditional object associated with St. Brigid (or Bríd) as one of the patron saints of Ireland - inherited, or syncretised, with the Goddess Brighid. The overlap of the lore of the saint with that of the goddess is a fascinating point for endless consideration: we chose not to discriminate for the talisman, though our own allegiances lay fiercely under the Goddess’ purview. Known to Irish and Scottish lands, a brat Bríde is linked to fertility, healing, and the home. The term translates to as "St. Brigid's cloak" or "Brighid’s mantle”: according to legend, it is believed that St. Brigid had a special, magical cloak that could cover a vast amount of land: she used it to establish the delineation of the parcel where her monastery, Cill Dara (now Kildare), would rise. The lore of the Goddess, on the other hand, posits Brighid’s cloak as the hills of Ireland itself, often commenting on its green hue - though this author has a fondness for red, which is not necessarily antithetical: green being just the opposite of red according to colorimetry, and polar opposites being the mirror of the same truths according to our Gaelic beliefs. In folk magic, the cloak or mantle of Brighid symbolises protection and blessings. The process of “making” a brat Bríde involves the principle of transference, simply leaving a piece of fabric or shawl, sometimes even just a small ribbon (ribín Bríde) outside the house, ideally in a bush or tied to the branches or trunk of a tree, on the night of Imbolc for Brighid to touch and bless. In rural communities, it was common for people to also "invite" St. Brigid into their homes by leaving offerings and setting a place for her to settle in (the “bed or cradle of Brigid”, in which a small effigy or doll called the Brideog was placed), emphasizing the saint’s role as a friend and comrade, protector and bringer of blessings. Once retrieved in the morning, the shawl was made sacred: displaying a brat Bríde would invites protection, luck, and well-being in the home. In particular it was believed that placing it above doorways or in the bedroom, would help protect the household from disease, specifically contagious “airs” or “winds” from this world and the other, as well as chronic illnesses. The cloak was seen as a form of spiritual shield that warded off sickness: if someone in the household was ill, the brat Bríde could be used as a tool for healing, placed under the sick person’s bed or used to wrap their head or cover them. In some regions, the brat Bríde would also be dipped in sacred wells associated with St. Brigid (such as the holy well in Kildare), as their waters were thought to have healing properties, especially for eye ailments or other minor physical issues. Additionally, given St. Brigid’s association with the well-being of women, the brat Bríde is also considered an amulet for women’s health, particularly for those seeking fertility or undergoing childbirth, to prevent any difficulty. Lastly, the brat Bríde is seen as a safeguard against the “evil eye” and other malevolent forces that could cause harm: by keeping it close by, people would ward off curses and spiritual attacks. Beyond physical and spiritual healing, it is our experience that a brat Bríde offers significant emotional support, providing comfort to those suffering from grief, anxiety, depression, melancholy and any other emotional burdens. It is said that a brat Bríde reaches the height of its power after the seventh year: its dual significance reflects the Saint’s role as a powerful religious figure in Irish Christianity, while also retaining its older, pagan connotations to the Goddess Brighid. All these properties were naturally transferred over to the fabric in which our charm is housed.
The white string used to close the mouth of the bag is made from pure Irish Galway sheep yarn, the only native Irish yarn, acquired from Galway Wool (a farmer-owned and run Irish wool co-operative). It was handspun on Imbolc Day, meticulously prayed over with holy voice and honey tongue using the Genealogy of Brighid (also known as the Blessing and Descent of the Goddess Brighid), an incandescent hymn of devotion or invocation to the Goddess - and a narrative charm of protection in its own right, spoken spell repeated and bound in the thread over and over as the spindle was manipulated using magical techniques of knot magic, as taught to the author by the spirits.
In Irish folk magic, words and stories are seen as spirits in themselves, making each myth, hymn, name, letter, narrative charms, entities in their own right, with which to work in rhetoric magic. For more on this, we recommend in particular the excellent resource that is the book Ogam: Weaving Word Wisdom by Erynn Rowan Laurie.
Honouring the blacksmith’s aspect of the Goddess, final fiery consecrations were done to the talisman streaming with milk and honey blessings on St Gobnait’s Day (February 11th), to rouse and seal its power, sanctifying its ensoulment in culminating petitions.
St. Gobnait, a healer and protector of bees, is a most enigmatic figures in Early Irish Christianity. Also known as St Gobnata or St Gobnet, her name litelrally translates as “little smith” (we may remember the Irish god Goibniu or the Gaulish Gobannos/Gobannus, whose names derive from the same proto-Celtic root, *goben- meaning “smith”). St Gobnait is patroness of bees and beekeeping in Ireland, and has long revealed herself to the author as one of the many syncretised faces of the Goddess Brighid – a gnosis later confirmed through extensive academical research[6]. According to tradition, she lived in the 6th century and founded a monastic settlement in Ballyvourney, Co. Cork, which later became a center for healing and pilgrimage. St. Gobnait’s strong association with bees is central to her legacy, with folklore suggesting that she used the bees to drive away invaders, symbolising her protective powers. Her role as a healer is also deeply ingrained in her cult, as she was believed to cure both human and animal ailments through natural remedies, a reflection of the broader Early Christian tradition of Catholicism that revered saints as intercessors. St Gobnait’s life and works reflect an interesting intersection of Christian spirituality and pre-Christian beliefs, with bees representing industriousness, healing (through the produce of honey as holy substance), but also holding deeper psychopomp qualities[7].
Each talisman was then sprinkled one last time with waters gathered from Brighid’s Holy Wells in Kildare (one of which being sacred to the Saint, the other to the Goddess), and a silver-tinted cross anointed with a Brighidine oil of the author’s composition bound to bless, heal, sain, protect, ward, and sanctify its bearer, in the name of the Queen of Song.
In Irish tradition, oil is used in various ways for protection, healing, blessing, and other magical workings - but none is more potent than the belief that oil is a magical carrier of these words seen as spirits. The practice of using oil often involves combining it with prayers, songs, and other rituals to enhance its potency. The act of praying over the oil, whether it is done by a healer or someone with spiritual knowledge, is thought to charge the oil, indicative of both pre-Christian practices and later Christian influences. In many Irish folk traditions, oil is used for anointing purposes, particularly for healing. Anointing someone with oil is believed to help cleanse them of negative energy, bring about physical healing, or protect them from illness and spiritual attacks. The practice of dipping wool into oil after prayers have been sung over it is part of Irish folk traditions where the imbibed wool is considered to carry the prayers and blessings that have been sung or chanted over it. The wool, infused with the oil and sacred words, would thus be used for various purposes: it could be hung over doors or windows, or placed under pillows for protection from bad dreams, malevolent spirits, or ill-wishing. It could also be applied to a person's body or used in remedies for ailments, bringing comfort, easing pain, and even removing curses or the Evil Eye entirely.
The fire has spoken: the time is near... It is the light of a distant hearth, the glow of something ancient, flickering softly in the shadows. A fire that doesn’t burn, but blazes through the very fabric of the unseen world. Her power, woven from gold and smoke, ashes and sky, calls to those who hear this quiet hum, the echo of something beyond the mounds. Is it the chiming of a bell, or the sound of a hammer on the anvil ? From the night to the break of dawn... The embers stir: Her Flame awaits.
A total of 19 talismans are made available in this limited batch, to honour and uphold tradition. Each talisman represents a day spent tending Brighid's flame in a Cill, intentionally reflecting the sacred associations of Brighidine Flamekeeping devotional practice.
Usages
Ideally worn about the bearer, you may enjoy this talisman as the sum of its parts, or choose to focus more on any and all of its many properties as highlighted above. You are wholeheartedly encouraged to engage and experiment with the charm as you see fit, and make it fully yours. Upon receiving it, you can break open the talisman pouch and feed its open mouth with a lock of your hair for closer proximity via sympathetic magic. Alternatively, these can also be hung as is in your house for protection – particularly above threshold areas such as doors, windows or bed.
These talismans require no particular maintenance, but a tealight candle lit from Brighid’s Eternal Flame in Kildare, whose wick has been doused in the same oil used in the confection of the charm, will be included with each order. We would also recommend continuously building on the talisman’s power by leaving it outside each Imbolc Eve for Brighid to renew Her blessing. As with any spirit, these talismans will appreciate being talked to: hold it to your lips to whisper its purpose to its metaphysical ears. You can also incorporate the talisman in fire rituals, recite songs or prayers over it, caress it with appropriate incense smoke, or sprinkle it occasionally with drop offerings of mead or whisky - until the Hearthstone is in due course passed through the flames once more, perhaps on every Quarter Day.
Retail price: £66.00
Please Note: For each Patreon order, a complimentary, hand-embellished A5 print of Briar’s Burning Brighid’s Cross watercolour drawing (our model used in the creation of the stamp with which each charm bag has been pressed) was sent as a token of thanks. These prints (see below) are now made permanently available in the store.
[1] For more on this in a specifically Irish context, please refer to: https://www.researchgate.net/publication/330410568_Clocha_GealaClocha_Uaisle_White_Quartz_in_Irish_Tradition
[2] The holy water of Gaelic tradition, also referred to as menstruum, involves the contact of water drawn from a sacred place with a piece of gold or silver, over which certain words of power are repeated.
[3] For more on this, please check this excellent post by Raven’s Keep Forge, pointing out in particular the Dictionary of American Regional English at the University of Wisconsin–Madison and its notes going back to 1820 on some folk uses of anvil dust:
https://www.ravenskeepforge.com/post/how-about-that-anvil-dust?srsltid=AfmBOoqHq4BRZ4VEhOrES1-oWts53xppOPvsIjezwhV1rSG1WzHkvP1H
[4] For more on the lore of the snake as it relates to Imbolc, please consult:
https://sacred-texts.com/neu/celt/cg1/cg1074.htm
For more on the snake egg of the Gaulish druids, please refer to:
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0137%3Abook%3D29%3Achapter%3D12
[5] See the “Genealogy of Brighid” prayer as was recorded by Alexander Carmichael in the Carmina Gadelica.
[6] For more on the lesser known, more obscure syncretisms of the Goddess Brighid with (Irish) Christian saints linked to honey and/or milk, we recommend in particular the following paper:
https://www.jstor.org/stable/25509020
[7] For more on this, please also see our article “Notes on Milk and Honey”.
© Briar, Burning Brighid’s Cross, 2022