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The Less Mystical Side of Fairy Witching

The last couple of posts I’ve made about my work with the Fair Folk have been pretty woo, so I thought I’d share another anecdote that’s decidedly more… mundane.

It’s spring now by most people’s reckoning (though I personally tend to see the equinoxes as the midpoints of their respective seasons), and as I write this it certainly feels like it, too – 65 and sunny and breezy. Which means I now need to fulfill a promise I made last year to my local Fairy Queen.

When we moved to our current house at the very beginning of the pandemic (no joke, our closing was three days before the governor shut the state down), there was a flowering cherry tree in the front yard that was clearly on the wane. Some of the branches were dead and there was a hole in the trunk that revealed rotten wood inside. Still, that spring, it flowered. And again, in 2021. And again, in 2022. We trimmed away some of the dead branches, and tried to prune it gently each year, but when it failed to put out a full crown of leaves last spring, we got a notice from the HOA – dead trees weren’t allowed, particularly not in front yards, and it would need to be cut down asap. I had hoped we’d be able to let the tree die gracefully over a winter, but despite the few leaves it did have, there was no convincing the HOA it was still “alive enough” so we conceded.

The poor little stump, all that is left of the tree we had to take down

As I usually do when I have to make major changes to my yard, I explained what had transpired to both the land spirits and our local fae — and was met with disapproval. I understood — I didn’t really like it, either — but caught between the two powers, I attempted to negotiate a fine price for the tree, instead. I was told I would need to replace the tree the following spring, before a year and a day had gone by, and that it would need to be a tree that bore both flowers and fruits, and should be in the Rose family, as wild roses are the symbol of my Local Queen.

So this week’s fairy witching task was calling several local tree nurseries and garden centers to find one that has something like a crabapple or wild cherry or upright serviceberry, that will plant it for us, and has some kind of guarantee to replace the tree if it dies… that fits my somewhat small budget. And once I do, I’ll need to schedule the tree to be planted before the beginning of June.

I think I’ve decided which nursery, I just want to go in to select the tree (likely a crabapple), and then I think they should be able to schedule the planting sometime before Bealtaine, which would be ideal! And then the lonesome stump in the front yard will have a friend, and hopefully the Fair Folk won’t blight my vegetable garden.

But yeah, word to the wise… these connections and agreements do have measurable effects on my personal mundane life as well. So keep that in mind, if you’re interested in doing this work.

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Kemetic Sailing Holiday

This is the last of the big liturgies that I am writing for Bast and Sekhmet as I wrap up my work for them, my oaths fulfilled. I’ve said before that I’m being released from their service, and while I will probably still post on tumblr for Wep Ronpet and reblog the occasional post, I expect this to be the last Kemetic blog post here.

I’ve done the sailing holiday a couple of different ways in the past, but after really digging into The Ancient Egyptian Daybook, a volume of research by Tamara L. Suida (of Kemetic Orthodoxy/House of Netjer) which includes information from a ton of ancient sources all gathered into one place, I decided to use a set of festivals with spring timing, and sort of condense them into four nights/four days (which ends up being five calendar days) in the early spring. Or, in the Kemetic calendar, IV month of Peret, days 1-5. Since the Kemetic calendar starts with the heliacal rise of Sirius heralding the new year, IV Peret generally starts the first week of March around here. On IV Peret 1 (March 7th) I celebrated the Feast of Ra and the Presentation of the Boat, and I wrote a prayer for the occasion:

FEAST-PRAYER TO RA FOR THE PRESENTATION OF THE BOAT

Ra, Lord of the Sun!
Guardian of the Heavens, Ruler of the Netjeru!
Ra, Lord of the Horizon!
We call upon you,
Mighty in your glory as the sun sets!
Magnificent in your splendor as the sky fills with fire!
Each evening you descend to do battle with the forces of isfet,
And each morning you rise again, triumphant!

Ra, your powerful Daughters,
Bast and Sekhmet: your Avenging Eyes,
They join you in the barque this night,
They join you sailing into the Duat.
We have prepared this boat for your going,
We have prepared this food and drink
For a feast before you embark.
We will revel as the sun sets!

Great Ra, you will triumph during the night,
And in the morning we will search for your boat on the horizon,
As you and your Eye-Daughters sail in your boat to other places
As you three are honored and feasted again and again!

Most Glorious Ra, in three days’ time
When you return on the boat with your Eye-Daughters
When you come back to this Temple with Bast and Sekhmet
We will welcome you back with more feasting and revels!

The “boat” I presented was a red origami boat, a votive offering, though the bread for the feast I baked from scratch! I offered that with a cup of red wine for the Feast of the Presentation of the Boat, and my family then ate the bread with dinner to revert the offering and receive the blessings.

My shrine, with a bread loaf that was tasty and gluten free but not very pretty, a cup of red wine, the statues of Bast and Sekhmet, and the Red Paper Boat.

After the feast, I covered my statues, to represent the goddesses leaving on the boat. For the next four mornings, I moved the boat to a new location in my shrine room, moving sunwise as it left the shrine and then on the last day, came closer. I’m posting this today in the morning, but tonight I’ll move the boat all the way back to the shrine, and remove the covering from my statues, to represent their return.

As I’ve also incorporated the historical holidays “Chewing Onions for Bast” and “Chewing Cucumbers for Sekhmet” into the return feast, tonight with dinner I’ll be making a cucumber salad with onions, goat cheese, fresh herbs, and a homemade vinaigrette dressing, and I’ll offer that along with more wine and the following prayer I wrote:

PRAYER FOR THE RETURN FEAST OF CUCUMBERS AND ONIONS

Eyes of Ra, Daughters of the Sun!
Great Ladies of the East and West!
We welcome you home to your temple,
Triumphantly returning as the sun sets! 

For four nights you have travelled on the solar barque
You have sailed with Ra into the Duat
At his side, as his Avengers and Protectors
You have fought isfet and you have been victorious! 

For four days you have sailed to other lands
To be welcomed and feasted by others
And now you return to your temple
And we will feast and revel this night! 

We have prepared food and drink for you;
We feast to celebrate your returning
Vegetables and cheese, herbs and vinegar,
We have made a special meal for this occasion. 

Bast, we chew onions for you!
Sekhmet we chew cucumbers for you!

Please feel free to use these prayers in your own practice! I just ask that you give me credit if you’re using them for a group ritual, and please don’t reproduce them elsewhere without a link. If you want to show your appreciation by tipping me, you can always Buy Me a Coffee!

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The Otherworldly Tides of the Great War

When I first saw the title of Irene Glasse’s most recent blog post (which you should go read now before continuing if you haven’t yet), I immediately thought of the Otherworldly Wars that I’ve been on the edge of, these past few years. That was not Irene’s main focus (seriously go read that first), but it’s a parallel stream of mythic awareness. While no words really convey the fullness of the conflict, I generally agree with Irene’s choice to label the two sides as “Pain” and “Hope”. They’re succinct, and cut into the importance of this struggle, at least on the human side. The Great War between these two is a story, a narrative, a Myth that we’re watching play out as a bloody struggle on a battlefield. Irene goes on to explain the ways we can help join the fight on the side of Hope, and some of those ways are things I have heard from the deities in my life – and some of the messages I’ve heard are things I have shared, like the messages from Na Morrigna or Bast and Sekhmet that I’ve been asked to pass along to my community. Irene’s suggestions are good and helpful ideas, ways to make our lives a little better, ways to perhaps make the future a little brighter, and for the most part they are solidly grounded in mundane reality. This is one of Irene’s strengths that I most admire: she’s a beacon of light and guidance in our community, a mystic and cleric who always has a good answer when people turn to her in tears and ask, “What now?” There’s not really anything I can add to that besides repetition or emphasis, so I’m just going to suggest you go read that! (For the third time, lol!)

Instead, my thoughts turned to the Otherworldly battles I’ve witnessed, so if you’d like to hear more about that, take a side step with me, pass beyond the hawthorn hedge and walk beside me down the thistle-lined path of my UPG, into Fairy. All of the following is my experience; none of the following has any claim on being The Only Truth, but I share in case there is one reading who might find it helpful. Still with me?

In the watershed I live in, the Chesapeake Bay Watershed, it is my experience that the European Fairies seem to be organized into courts or territories that follow streams and rivers, with small courts around small bodies of water existing under the domain of the larger courts from the larger streams, and the rivers seem to have their own courts in attendance to the River Divinities (who existed here long before the first humans of European descent arrived), and there is something like a territorial Monarch, though my experience with them is that there are two, who share power and change with the seasons at the equinoxes. I can (and may well) explore that in more depth later, but that’s sufficient background information to explain my own relationships, I think. My local stream court (that is, the watershed within which I reside) has a queen that I call the Rosegay Queen, as she indicated to me that the wild roses growing along the stream in a place near to my house were Hers, and she uses roses as her symbol in her dealings with me. Out of necessity, she and I have become allies, and part of our agreement is that she will ward away and warn me of any incoming forces with clear malevolent intent against me, and in return when she is under attack from other forces, I am required to help defend her territory when she asks it of me.

When we made that agreement, I did not expect it would be asked of me as often as it has. While humanity has been fighting the pandemic, and in the US (and elsewhere, but I speak only for myself) we’ve been fighting against destructive cultural forces (the forces of “Pain”) , the Otherworlds have been embroiled in their own Great War, and while I do not have a wide enough field of vision to see the whole picture (even more so than in the mundane sphere, this is a conflict on a large timescale), from what I have seen, it seems to run along similar lines, though I might perhaps name them “Extinction” and “Evolution”. I have come to understand that there are beings and forces that believe Humanity is a lost cause, or not worth preserving, or that have no interest in us at all, or dislike for our species at best. There are also beings and forces that live in something like symbiosis with us, and have done so for a long time – whether it’s because they wish to guide us or (perhaps more likely considering the folklore) because they find us to be useful pets and tasty snacks, they would prefer to assist in our preservation, and our transformation if that’s what it takes to avoid extinction as the worlds change around us. I think of it more as a cultural evolution, not a physical one, where we will hopefully learn to live in better balance with our environments before climate change and our own conflicts push us to the brink of extinction, but the two words make a poetic mirror.

I’ve been taught some battle sorcery by both Gods and Fairies, and I’ve been using it to the best of my abilities when called upon, and the beings and forces I have seen on the other side of the battles make my skin crawl with wrongness. It’s difficult to describe, but I’ve been using the term unhael, meaning “unwhole, unhealthy, unsound” but it also seems to have that same connotation of wrongness, in a Heathen context. They’re not meant to be here, wandering our world; they’re inimical to humanity but also I believe to the biomes we inhabit. Their magic feels like contagion, and I don’t think it’s entirely a coincidence (though who can say whether it’s cause, effect, or correlation) that the first battles I witnessed occurred as my local area was shut down in the early stages of the pandemic. I’m no theologian or philosopher – I don’t have a well developed and concise theory about all of this. I can only describe what I’ve experienced, I have only half-developed thoughts to share.

But I think the Great War of Extinction vs Evolution is the challenge of Tower Time, the battles of the Storm that John Beckett was warned of, and the initiatory challenge Gwendolyn Reece has spoken of for about a decade. A Great War, in which not only human people are participating, and I think it’s likely that the fate of our species hangs in the balance – though the timeline here is longer than most of us are used to working with, because even sudden climate change isn’t going to destroy everything all at once. It’s how we react to it that really matters, I think – we may survive through natural disasters only to fight over resources and then escalate into a nuclear conflict, which may well mean the extinction or near-extinction of our species (and thousands if not millions of others). I’m not trying to be alarmist and there’s no call to take this idea and run straight into fascism or eugenics. I’m thinking about the conflict on a Mythic scale, with the protagonist being our species, and I hope that we survive the challenges along our Hero’s Journey without losing sight of Hope. Not every individual human will survive, but each of us should be trying to help out our communities as much as we can, because the local communities are the real crucible for cultural and societal change, and if Hope is to prevail over Pain, to continue prevailing over Pain along down the winding road of the future, things need to change.

So: figure out what you can do to help, in small ways. Not everything has to be big, and while we should not put off the work, there is no fast-approaching deadline, either. Rest when you need to. Fight when you can. Support others when they are the ones fighting. And I’ll leave you with this quote from The Fellowship of the Ring by JRR Tolkien:

‘I wish it need not have happened in my time,’ said Frodo.

‘So do I,’ said Gandalf, ‘and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.’

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Dryads and Wood-Wives: A Question of Categorization

I got an interesting question on tumblr last week, and while I’m not going to copy the entire thing over here, nor my entire rambling response, I thought it brought up two important worldview questions that might illuminate my practice a bit for ya’ll, and may help out others who are new to walking the path of a fairy witch.

The first question was, basically: is a Germanic wood-wife the same thing as a Greek dryad? Are these just two names for the same exact thing? On the surface, it does sort of seem that way; they’re described in very similar terms. But one of the trickiest things about the realms of Fairy (and one that I think is the hardest for people to wrap their heads around) is that we can’t cleanly separate fairies into specific species. There’s a lot of evidence in the Scottish Witch Trial manuscripts that the difference between a devil and an imp and a fairy and an elf was pretty much a difference of attitude, and that the same being might be called two or more of these terms even by the same person.(1) And there’s plenty of folkloric evidence that these beings can change their appearance, or at least deceive our senses. So we just can’t quantify and identify them as we do with animals and plants, and just because they seem similar doesn’t necessarily mean they are the same.

On top of that, we have to add the complexities of culture – both ours and theirs. I think it’s reasonable to say that some of the Fair Folk seem to have a sort of symbiotic relationship with nearby humans, to the point that there’s some cultural bleed between the two groups.(2) So it would make sense to me that the dryads would have more Greek sensibilities and prefer offerings of common Greek foodstuffs, whereas wood-wives would have more Germanic sensibilities and prefer more common Germanic foodstuffs – and that seems to be born out in the folklore about what to offer and how to give it. So it doesn’t make sense to me to try and force a pattern on that – there’s no way to reduce them all, to the point where you can say “all feminine forest spirits should be offered [some kind of food]”. I think it’s better to just not worry about whether wood-wives and dryads are the same “species” and instead of highlighting the similarities, learn about the differences, so that you don’t accidentally offend anyone.(3) When I encounter new beings in the landscape, either Over Here, or Over There, as I’m going about my business, one of the things I ask is what they call themselves – not their Name or even name, but what type of a being they want me to know them as. They are usually willing to either show or tell me enough that I can at least figure out what paradigm will work best in my interactions with them, and I then move forward treating them as the folklore surrounding that being suggests that I should.(4)

That brings me to the second question: do fairy beings travel to places other than where their original folklore is from? I think they do. I think it would be strange to think that only humans travel across our world, when plants and animals have done their best to migrate (with and without our help) as well. I also think that the symbiosis I spoke about in the last section plays a roll, but this time on a more macro scale. I’ve heard stories of brownies and nisser traveling with their families on boats to the Americas, and there are stories of fairy beings being “chased out” of certain areas (often by Christian priests). I don’t think it’s a stretch to think that some of them might’ve come that way to the Americas or Australia or wherever. Personally, I’ve met a lot of fairy beings who, when I ask them what type of being they are, identify themselves as something from European folklore. Near where I live, it’s been mainly beings known from Celtic or British or Germanic cultural folklore, and I think that makes sense given the colonial history of this area. (I’ve met some indigenous otherworldly beings as well, but they’re usually fairly shy, and so far none of them are specifically symbiotic to the indigenous cultures of that side of my family, but I’m nowhere near the traditional homelands, either.) I wouldn’t be super surprised, either, to find beings from Central American or Islamic or Korean folklore nearby, either, considering the current demographics of the area, but I also can’t say that I would necessarily recognize them if I did, as I’m not as well versed in those. Generally though, I think it’s not impossible to find beings from any culture that is currently represented in your area or has ever lived there, because these beings are usually believed to be both powerful and long-lived, and it’s therefore a good idea to just learn as much as you can about anyone you might encounter.

When I ask fairy-like otherworldly beings(5) what kind of a being they are, I’m not looking to categorize them, to check them off in a field guide, or to decide what “species” they belong to – I’m trying to gain context. How they present themselves tells me a little about their expectations, their likes and dislikes, and their sensibilities. And then I’ll use that information, and offer Dryads clean water, diluted wine, and olive oil, and offer wood-wives bread or other things made of grain, and perhaps a bit of milk. I’m a witch looking to create relationships, not a scientist trying to answer questions that might just be unanswerable.


  1. See Emma Wilby’s Cunningfolk and Familiar Spirits (Sussex Academic Press, 2005), and Seo Helrune (www.seohelrune.com) has talked about the same in the Nordic sphere, with alfe vs jotnar, in some of their classes.

  2. “Symbiotic” here not necessarily meaning “mutualistic” (benefitting both parties) on a micro scale. I think it’s likely that it’s mutualistic on a macro scale of our two populations, but on a micro scale yeah some humans definitely get fucked over, more along the lines of commensalism or straight-up predation.

  3. Really, learning as much as you can in order to avoid giving accidental offence is probably my #1 Fairy Witchcraft rule.

  4. To an extent: there’s plenty of folklore that says “don’t ever fucking talk to these omg just leave quickly and pretend you didn’t see them”. That’s fairly wise for those wishing not to end up in deep water with the Fair Folk but as I’m already fully submerged, I don’t always look away – I trust that my bargains and roles and allies will keep me safe in most normal situations, and I don’t try to mess around with things above my pay grade. A lot of my discernment has been just figuring out what is and is not within my pay grade, and while I might not rush inside and barricade the door if I see a kelpie, I’m not likely to touch it or try to banish it, either. To quote Morgan Daimler, “I like my liver on the inside.”

  5. There’s some disagreement about whether “fairy” includes non-European folkloric otherworldly beings, and more about whether it should, so just to be clear, when I use “fairy” I do mean it in the more general “folkloric otherworldly being” sense. But I try to use “fairy-like” when I’m explicitly talking about non-European folkloric otherworldly beings, out of respect for people in their source cultures who might not feel like the word “fairy” is appropriate. Some of that, I find, is because of a misunderstanding of what a “fairy” is, based on popculture, though – I had a long discussion with a Persian friend about fairies and djinn where at the end we basically decided both terms covered the same basic category, but she originally had thought all fairies were small Tinkerbell types which did not seem at all like her understanding of djinn!

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Imbolc Sunrise: a three-card spread

Brigid and the holiday of Imbolc (or Lá Fhéile Bríde/Là Fhèill Brìghde in Irish and Scottish Gàidhlig, respectively) have been close to my heart ever since I first met them in a Catholic context as a child. My birthday is very close to Imbolc, and I’m sure that was part of the appeal early on, but it’s also such a hopeful holiday that it’s hard not to like! Later, when I first began exploring paganism and reaching out, it was the Goddess Brigid who responded — though it took me years to identify her. Brigid was my bridge back to the Tuatha Dé Danann, which truly felt like a homecoming to me. And now, though she is no longer the most important deity in my practice, she still holds a place on honor on my shrines, and I honor her every Imbolc.

I was thinking of Brigid’s three aspects of Smith, Healer, and Poet as I designed this spread — and of the alchemy of fire and water becoming the illumination of inspiration and creation. There is one card for each aspect, and I hope this spread will help you gain some insight and illumination of your own.

  1. Brigid the Smith asks: What in your life is ready to be reforged?

  2. Brigid the Healer asks: What are you willing to let go of, to be healed?

  3. Brigid the Poet asks: What can you change, to make space for new inspiration?

If you try out this spread, I’d love to hear how it worked for you! But when I did it, I got massively called out, so just be aware that it might not pull the punches, lol!

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Crow Folks: Continue Defending

This month, as I went to journey to Na Morrigna for the Dark Moon, I took my usual path, but instead of taking me to the usual cauldron outside a small house, the path swung left and continued until it emerged out of the forest, and led to a broad road. Beside this road, a horse stood waiting for me, and I swung on as I heard riders approaching from my left. I saw Macha, on a red mare, riding at the front, and her two sisters flanking her, one on either side. I joined the company of riders, and we rode together on further, across a plain and then up a large hill to a fort with impressively tall walls. We were hailed, and then let inside, festooned with ribbons and silk flowers on our way, through the winding streets to a large hill on the far side of the fort. Everywhere there were decorations, and I knew instinctively they had been made both in preparation for our coming and in preparation for the festival. As we dismounted and got our horses settled into the stables, we each made our own way into the large hall. Inside, there was food to eat, mead to drink, and much talking and laughing and even some gambling. As the night went on, however, the merriment gave way to more serious conversations and strategizing, preparation for the coming season. Always we must look onward, keep preparing for the next season, the next battle, but there is still time for celebration.

My vision then shifted forward in time, and I saw the warriors I had ridden in with defending the fort from the walls, making repairs, and keeping a watchful eye out across the plain, which was laid out before us on all sides, as the fort was on a lone hill. Another shift – and now a large force had been spotted coming towards the fort, and our warriors were preparing to go and meet the challenge, the most energetic and fierce preparing to engage in battle outside the walls, while others planned to shoot arrows and offer other support from behind the walls. “Two things are needed,” I was told, “to defend a fort soundly: blood-frenzied warriors, and stout walls.” This then, is the lesson I was meant to impart to my community, the advice for the coming months when I will not be journeying to meet Na Morrigna at the Dark Moon: we must continue to defend our walls.

Crow Folks: Tend to Your Vessel

This month, on an intuitive feeling, I drew ogham to ask what I should bring with me when I went to seek Na Morrigna around their Cauldron. I pulled Ailm, and so when I journeyed there I brought with me a pine sprig. What next followed unfolded a bit like a fable, a simple story with a deeper, metaphorical meaning and a moral, instruction in proper behaviour.

– – –

Na Morrigna turned my pine sprig into a spoon, and with that spoon They instructed me to stir the liquid in the great cauldron, clockwise around, a total of nine times. By the time I had finished, the liquid was a swift whirlpool, a vortex through which the bottom of the cauldron could be seen, just barely. One of the Sisters pointed, and I bent down, to look more closely. There was a tiny crack, a hairline fracture, in the base of the cauldron, and as I watched, the force of the whirlpool strained the cauldron, and the crack began to widen, and the liquid began to flow out so that the bottom was no longer visible, and then with a loud crack, the bottom broke in two and all the rest of the liquid was quickly absorbed by the land beneath, gone and leaving no trace. What a disaster came of such a small thing! “Protect your foundations.” They told me. “Tend to your vessel. But when it breaks…” I looked to Na Morrigna as They went silent again, wondering what They would have me do next. Instead, They each took their walking stick or spear and pounded the broken vessel with those, to break the cauldron further, into small pieces of rubble. When that was done They set down their sticks and raised their hands, using sorcery, and reduced the rubble to dust. As the dust settled, I reflected that it seemed like it had more potential this way than it had as rubble, and that was strange to me but also right, because this was more completely destroyed. Then each Sister took up a new task: One poured water on the dust to hydrate the clay, One shaped the clay with her hands into a new pot, and One piled wood around the new cauldron that was taking shape, taller than it was tall, and in a wide ring, surrounding it. When their work was complete, They all three took up a place around the wood ring, and bent to strike a fire, so that it might catch from all sides. The blaze began to fire the pot, and by the time it had burned down to coals, the new Cauldron was finished, and ready to once again be filled.

– – –

When it was finished, I was sent on my way with the memory of what I had seen, to share with my community. The experience reminded me in many ways of a dismemberment healing, a similarity that was somewhat underscored by their use of the word/concept “vessel”, as in the saying “you can’t pour from an empty vessel”, which means that we (the vessel) can’t help others if we don’t have enough energy for our own needs. I’ll leave the story as I saw it happen for you all to think about and interpret (and feel free to share any meaning you glean from it!) but my personal interpretation is along those lines: we need to take care of ourselves and our needs, in order to be able to do the Work that Na Morrigna are calling each of us to do. This time of the year, that can be really difficult for many of us – particularly those of us who have difficult family situations and many social obligations. But as that hairline fracture with the added stress of the whirlpool caused the whole cauldron to crack in two, so too can small issues in our own lives – when ignored for too long or stressed by difficult circumstances – cause upheaval. The message, I think, is that sometimes more destruction can actually be fruitful at that point, if you can get back to a place of potential and open possibilities. It’s given me things to think about, for sure.

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Crow Folks: A Resting Place

This month when I did my Dark Moon ritual (a few days ago, sorry for the delay posting), I began my journey at the cottage where I usually meet Bé Chuille and Dinand, and I spoke to them first, and then took the path out back which, in a meandering way, leads me to the place I normally meet Na Morrigna around their cauldron. I had a feeling, as I walked up, that we’d be doing prophetic poetry again this month, and sure enough, as I lowered my eyes to look in the cauldron, what I found was a small stick with ogham carved on it. Three feda: hÚath, Uir, and Tinne. My kennings for those three are, respectively: “Humanity’s Hedge”, “Unending Cycles”, and “Tested Resolve”.* I was told that we’d be working on poetic forms with specific numbers of syllables this time. Three lines of three syllables, followed by two lines of five syllables for each ogham fid, and then an ending couplet with three syllables on the first line and seven on the second.

Here is what I ended up with, when They were satisfied with my work:

hÚath

Held at bay,
At thorn-point:
Disaster.

It will not come if
it is not summoned.

Uir

Cycle turns.
Remember:
Prepare, breathe.

Not a finish line,
just a resting place.

Tinne

Hardened blade
Thorn-sharp edge
Clean and smooth

Forged in melting fire;
plunged in ice water.

Together:

Moon Cycle:
Time to reflect and to plan.

* I developed these kennings as part of the Ogham Intensive through the Irish Pagan School a few years ago.

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Song for the Winter Rade

In September, I shared a poem/song/prayer I called “Song for the Way Opening” after getting a message from some of my allies that I should be celebrating the movements of the Pleiades more intentionally. I’d followed the outline Morgan Daimler gave in their book Living Fairy, and made Daimler’s fairy cakes, and then the prayer in the book turned into a sung prayer to the tune of Thomas the Rhymer in my head, and, well. That was the subject of the blog.

This time, I intentionally worked out the poem/song/prayer, and I made an offering of nuts and whiskey, and I’ll be giving a little bit of the secular feast tomorrow as well, so I didn’t make fairy cakes this time.

The first two stanzas of the song are the same, and the last two stanzas are as well, except for the last line.

Song for the Winter Rade

I call to all you goodly wights,
My kin and friends whoe’er shall be.
All you who’d be my allies true,
And come and walk this path with me.

I call to all the Queens and Kings,
Monarchs and Sov’reigns, all gentry near —
If you would celebrate with me
Tis time to come and join me here.

Tonight the Queens will reach their height —
At mid-night they’ll be standing still,
Poised in the center of the sky
And shining down on all they will.

Their fair blue light, it brightly burns:
A torchlight for an open gate.
The Fairy Rade will then emerge
As seven Queen-Stars culminate.

Through the gate, and between worlds,
The Queens will ride across our land —
For our two worlds are intertwined,
Like fingers lacing hand in hand.

As they ride past, may we be blessed,
With token or with smile or nod,
And may they take our offerings,
As their refreshment while they’re abroad.

A good word to the Fairy Rade,
And may you never do us ill!
Ride out along the fairy roads,
Bringing with you Winter’s chill.

This time I’ve also pulled an omen to share: one rune and one ogham, to symbolize the two groups of fairy folk with whom I work most closely. I pulled Wunjo and Onn. Wunjo is a rune of joy and satisfaction, and my personal poem for it is “Joy in wealth is found when it is shared; joy in life is found in the happiness of those around you.” Onn is an ogham associated with the ash tree and gorse, and my personal kenning for it is “Onward Momentum”. So, as we move into the coming days, try to find joy, and reasons to keep going forward! I know this is a hard time of year for many people, as the light wanes (and complex family difficulties are exacerbated by the winter holidays), but there are still good things to be found and enjoyed.


I do have a Crow Calls post to make soon, too, but I wanted to do it separately, so that will probably be here in a couple days!

Bé Chuille and Dinand: My Understanding of Two Obscure Irish Goddesses

If you’re reading this, you’ve probably seen the craft name I use at some point. I generally use my given first name, and a matronymic: Nic Bhé Chuille. This is a name I was told to use more publicly, as I’ve been using the matronymic for a while in the Otherworlds on account of my relationship with a fairy queen I publicly call “Starflower”, who I understand to be the daughter of the goddess Bé Chuille. UPG alert on that whole bit, because there is no lore about Bé Chuille’s children, and honestly UPG alert on most of the rest of this blog, because there just isn’t a lot of lore. So if that’s not your thing, read the next paragraph and then wander off or something.

The lore that we do have for Bé Chuille and Dinand is pretty sparse, and the main myth they appear in is the Lebor Gabála Érenn, commonly called the Book of Invasions in English. They are referred to as “she-farmers” (in most translations) and as daughters of the goddess Flidais near the beginning of the section on the Tuatha Dé Dannan, though the word translated as “she-farmers” bantuathig,¹ may instead mean a type of witch associated with north-turning or anti-clockwise movement (and likely with what we might call cursing and banework), which elsewhere is spelled bantuathaig². In the Cath Maige Tuired, where Lugh asks “his two witches” what power they will bring to the battle, the original text uses the second word/spelling, and most translators give it as “witches”. They respond “We will use our sorcery on the trees and stones and clods of earth, so they will be a host under arms against them and they will flee in fright and terror”.³ Bé Chuille and Dinand also appear in the Banshenchus (Lore of Women), named as sorceresses, along with Nemain, Morrigan, Badb, Macha and Etain, and in the Metrical Dinsenchas (Lore of Places) as adversaries of an evil Greek witch named Carmun. They are probably also meant to be the two “witches of Lugh” who are also called daughters of Flidais in the Oidheadh Chloinne Tuireann (Fate of the Children of Turenn), where he gets revenge on the men who killed his father. And that’s basically it! Not a lot to go on.

So – UPG from here on out.

While the etymology for Bé Chuille’s name isn’t known for sure, and is made more complicated by the fact that Old Irish spelling and diacritical mark usage wasn’t standardized, Morgan Daimler suggests “woman of destruction”,⁴ and while I’m not a trained linguist, I personally wonder if it might not be related to modern Irish cuil, a fly or an angry or aggressive appearance.⁵ Those do seem to fit my experience of her magic – she seems to be particularly adept at magic relating to decay. Partly because of that, I associate her most with the season of autumn. She also seems to specialize in certain types of battle sorcery, especially related to land and to a lesser extent freshwater, as in the Cath Maige Tuired, where she raised the sods of the plain to fight on the side of the Tuatha Dé Danann. When I journey to see her, I meet her most often in a dark autumn pine forest on the edge of a river, and I associate her with those shades of dark green and black-brown, and with thorny thicket plants, fungus, and the cycles of autumn decay. When I see her, she is usually light complexioned, with dark wavy hair. I find her to be intense but somewhat lively, though quick to anger. Devotees of the Morrigan may feel some recognition at her untalkative and yet very expressive manner.

Dinand is possibly even more obscure, as there are three spellings used (Dinand, or Dianann, or Dinann), and it’s very hard to say what the etymological root might be. She is often there when I journey to see her sister, and she seems to be the elder of the two. I see her as light complexioned and dark haired as well, though her hair is thicker and less wavy. I associate her with the same dark autumn pine forest, but she seems to have more affinity with the river running through it, and so her colors in my practice are dark green and dark blue. She seems to also practice destructive magic, and of course the battle sorcery from the Cath Maige Tuired, and I associate her magic with the fierceness of river rapids, the water crashing against large boulders in its path. Like her sister, she is intense, and sparing with her words.

I tend to honor them together most of the time, and for offerings I suggest woodsy scented candles, coniferous or thorny plants, river stones, and I’ve yet to meet an Irish deity that doesn’t like whisky! For non-consumable offerings, maybe try going for a walk in the woods, swimming or boating in a river (safely!), bouldering, cleaning up trash in those areas, removing invasive plants, composting, fermentation, martial arts practice, or mastering a magical skill.

Let me know if you’ve met these goddesses – I’d love to hear others’ experiences! I really haven’t seen much of anyone discuss them in a modern pagan context.


Notes:

  1. Full text is available online here: https://celt.ucc.ie/published/G800011A/text001.html . P. 35
  2. Full text is available online here: https://celt.ucc.ie/published/G300011.html . P. 92
  3. From Morgan Daimler’s translated volume “Cath Maige Tuired: A Full English Translation”, independently published, 2020. Lines 116-117. (Available on Amazon.) See also Daimler’s footnote #77 for more information on “bantuathaig”.
  4. Daimler, “Cath Maige Tuired”, footnote #76.
  5. https://www.teanglann.ie/en/fgb/cuil

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