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Song for the Returning

Last fall, I shared two poems/songs/prayers I called “Song for the Way Opening” and “Song for the Winter Rade” after getting a message from some of my allies that I should be celebrating the movements of the Pleiades more intentionally. Last month, I shared one more, the “Song for the Darkening”. And now, like the others, I’ve reworked Morgan Daimler’s prayer for the Returning of the Queens into a song to the tune of the ballad of Thomas the Rhymer.

The first two stanzas of the song are the same, and the last two stanzas are as well, except for the two seasonal words in the last line, and the end of the third line changed to rhyme properly.

Song for the Returning

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.

Today the Queens have their return,
Their constellation back in the sky,
As their stars move from day to night,
We look above us with raptured eye

The Seven Queens they rise up first,
And then behind them the Hunter’s light —
For he is their great Guardian,
And he’ll defend them with his might.

The bright blue fire of Seven Queens,
A blazing beacon ere morning dawn,
It shows us they are with us still,
And thus the cycle goes on and on.

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 harm!
Ride out along the fairy roads,
Bringing with you Summer’s warmth.

I’ve also pulled another omen to share: one rune and one ogham fid, to symbolize the two groups of fairy folk with whom I work most closely. I pulled Jera, and Quert. Jera is a rune of time and cycles, and sometimes a year completed. A fitting omen, I think, for the last song in the cycle; a reminder that the cycle goes on and ever on. Quert is an ogham fid traditionally associated with the apple tree, and my kenning for it is “Queer Wit”. This is the fid I most associate with the phrase “dead, mad, or a poet” — a calling to go deeper with our own practices in this next cycle, or perhaps a prediction that we will end up in deeper, whether we will it or no.

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Fairy Witching in Connecticut

My packing list for the Morrigan’s Call Retreat, among the usual camping and witching bits and bobs, also included a completely metal-free drinking vessel that could lock shut and stay shut tossed around in a bag. So I brought that I bought shortly before the trip, because I was gently reminded by some of my allies that all of my usual travel mugs were stainless steel! I was not about to spend a whole weekend without tea, and I needed the ability to share it in case that was requested – a lot of spirits appreciate a small pour of your beverage, the Fair Folk included. It’s also better for me – if I’m in too close contact with Otherworldly beings averse to iron, touching it can cause sudden painful grounding. Which is why I also tend to travel with some titanium-coated tableware! It’s a thin layer but it seems to be enough to blunt the effect, at least for me. Though at this retreat, the tableware was mostly plastic so that was a non-issue.

In addition, I made sure to pack a variety of offerings so that I’d have something suitable for the local Fair Folk when I arrived and did my check in. I brought mead and whiskey and honey candies this time, as I didn’t really have a way to keep any dairy products cool, nor did I have the time to make baked goods. I usually have to “check in at customs & immigration” whenever I’m in a new area, especially if I’m spending the night or planning to do any magic or ritual, and that check-in always requires at least a gift and a formal introduction, including an explanation of my relationship to the fairy court I serve. But in order to introduce myself, first I have to find a suitable place!

My general approach to finding the Fair Folk in a new place is to send out a sort of notice of intent, and then to wander about with no particular destination in mind, just letting myself move where I feel drawn to, and trying to observe the area around me very deeply. Often I find myself feeling like I’m being led by a bird or insect, and then as I follow, I find a place that feels otherworldly. I stop, and open my subtle senses, and reach out, to see if this is what I sought. If it is, I then inquire about preferred offerings, and give those and do my introduction. Usually I also ask for a name for their group that I can use to identify them, and ask what type of being they are (or are closest to) so that I have a general idea of their likes, dislikes, and expectations. After that I’m free to do what magic I see fit, so long as it doesn’t interfere with or harm the Locals in any way – I strive for peace between their Folk and mine.

In these wanderings, I’ve been building a sort of network of friendly-inclined groups, with my understanding of (or best guess about) their territorial boundaries. In my home region, I’ve been finding that a lot of the territories seem to be tied to watersheds: the Chesapeake Bay watershed being something like a High Court, with the smaller streams being smaller territories, and the rivers being a sort of in-between space, belonging to the river deities themselves and home to all the indigenous spirit beings of that river’s watershed. This kind of overlap confused me at first, but then again – the Otherworlds and Spirit Worlds are plural, so maybe it makes sense that they’d be enmeshed and yet distinct.

This network-building, particularly within the Chesapeake Bay watershed, is a huge part of my personal practice, but it’s hard to talk about openly. Both because it’s Very Woo and unsubstantiated UPG, and because there’s a lot of stuff I’m just plain forbidden to share! But I’ve been trying to share more of what isn’t explicitly forbidden, in what will hopefully become a semi regular blog series!

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Fairy Witching Update!

A couple of months ago, I wrote a post titled “The Less Mystical Side of Fairy Witching” , and I thought today I’d offer an update!

I did, in fact, find a tree and get it planted well ahead of schedule. I went with a variety of crabapple that is considered “edible” (technically most crabapples are “edible”, they’re just not very tasty or nutritious) and should grow crabapples the approximate size of a golf ball. I’m told they make good jelly! And I’m sure the critters will love them. It had a couple of flowers on it the day it got planted, and then bloomed vigorously for about a week, and is now setting fruit! So, mission complete.

 

 

Close up of the young tree with a few large white blossoms

I think my local Fairy Queen is satisfied, too, because her rosebush is blooming up a storm! I call her the Rosegay Queen, and when we first moved in and I was examining the property, it became apparent very quickly that the strange little rosebush (which was barely more than a forked stick then) had an Otherworldly quality to it. I have put offerings near it since then, and that seems to be her preferred location for omens, as well I once found a strange little antique watch face nearby. Once the crabapple started setting fruit, the rosebush started blooming, which in itself is not very significant because the timing is following the weather, but I have never seen it bloom this much before, and we’ve been here three years now, and this spring we were under drought conditions. I have not watered, fertilized, pruned, or done anything to encourage this rose to bloom, and I’ve watched my grandfather take care of roses my whole life, and they seem to take a lot of particular care, much of the time. I’ve never seen this one have more than two or maybe three blooms at a time, before. But this rosebush is currently blooming in abundance, and there’s a sense of satisfaction permeating it that I believe is coming from the Rosegay Queen.

 

 

I started calling her that after I first spoke to her and she suggested it. I tend to ask for a name I can use and share freely when I begin relationships with the Fair Folk I encounter, and those names are very often drawn from the landmarks or flora of their territory. When I had earlier explored her territory, which follows a nearby stream, I had found that the streambanks are overgrown in many places with wild roses, which seem to be her particular emblem. She claims to be Daoine Sidhe, which hail from Ireland, though she did not explain how or how long ago she came to be here — and I have not asked. I do tend to ask those I encounter what kind of fairy they are, with the intention of better understanding how to interact with them. I cannot be sure that the folkloric understanding of types of fairies actually matches their own experiences of themselves at all, but I try to communicate my reasons, and most of the beings I’ve encountered can at least take a couple of the terms in my head and mash them together or give me qualifiers for a sort of ballpark framework. The Rosegay Queen was very clear on being Daoine Sidhe, though, and claims a connection to Una and Finvarra, whom I have since begun to get to know better.

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Song for the Darkening

Last fall, I shared two poems/songs/prayers I called “Song for the Way Opening” and “Song for the Winter Rade” after getting a message from some of my allies that I should be celebrating the movements of the Pleiades more intentionally. So one thing led to another and the prayer Daimler gave for the Way Opening sort of spontaneously transposed itself into a ballad to the tune of Thomas the Rhymer, and then I reworked the prayer for the Winter Rade more intentionally, and now here’s the Song for the Darkening, which I’ll be celebrating during the day tomorrow.

The first two stanzas of the song are the same, and the last two stanzas are as well, except for the two seasonal words in the last line, and the end of the third line changed to rhyme properly.

Song for the Darkening

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.

Today the Queens leave the night sky,
To trade the dark for the light of day;
Now Seven Queens their own paths tread
As each will travel her own way.

Their powers burn as bright as fire —
So bright together as apart —
But in our world, the sun’s hot rays
Outshine their stars and they depart.

The Queens ride out for weal and woe;
The gates are open, holding wide.
Each Queen has errands to complete
Before the stars again are spied.

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 harm!
Ride out along the fairy roads,
Bringing with you Summer’s warmth.

I’ve also pulled another omen to share: one rune and one ogham fid, to symbolize the two groups of fairy folk with whom I work most closely. I pulled Algiz, which is a rune of protection and defensive actions, and Straif, associated with the Blackthorn, and for which my kenning is “Strengthening Changes”. I also associate Straif with magical workings of an active defense type, such as banishing, cord cutting, and return-to-sender workings. Taken together, it’s a warning to be careful, and to stay vigilant – don’t hesitate to protect yourselves! It seems like we might be seeing an upswing in activity that continues rising, instead of ebbing as we round the corner on this Bealtaine season.

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My Bealtaine Season

A lot of witches and pagans use the term “Samhain Season” for the months of October and November (approximately – everyone seems to define it a bit differently) but I hardly ever see its counterpart – “Bealtaine Season”. There’s an Otherworldly high tide at this time of the year as well, though it might be a little more difficult to sense, as there are upticks in activity in the physical world and many of our mundane lives as well – getting outside more and tidying gardens in preparation for planting, making summer vacation plans – as opposed to the slowing down of the autumn and winter.

But just as Samhain is the modern Irish month of November, kicked off with Oíche Shamhna, November Eve, so too is Bealtaine the modern Irish month of May, with Oíche Bealtaine the May Eve festival. Though this year where I live, the rising tide was already quite high by the dark moon on the night of April 19th-20th, and I expect it’ll be another week or so before I actually feel the ebb.

It’s a busy time of year, for me, because the beginning of the high tide often overlaps with another of my personal festival calendars, and there are a number of mundane anniversaries as well. My other personal festival calendar follows the movements of the star Spica, and this year, Spica’s heliacal seetting was approximately April 25th. So we went straight from the dark moon (20) into that (25), and then my wedding anniversary the following day (26), and then Oíche Bealtaine/Hexxenacht (30), Bealtaine/May Day (1), my child’s birthday (3), the astrological cross quarter & full moon (5), my mother’s birthday (7), mother’s day (14), and the dark moon again (19), which is when I expect things to settle down, given my past experiences.

I wouldn’t mind Otherworldly things settling down early, though – whether it’s just that or also the astrological weather, I haven’t been sleeping well, and when I’ve been asleep I’ve often been pulled off somewhere, doing magical work instead of getting uninterrupted rest. I’m exhausted.

Despite that exhaustion, though, I’ve been outside quite a bit, getting garden beds ready for the growing season, and getting my beautiful new crabapple tree settled in. While the cherry and plum blossoms usually follow the equinox around here, it seems like this crabapple will flower along with the azaleas and rhododendrons. Those tend to be at peak bloom just after our last hard frost, which is usually just about the first of May. And then a week later, it’s time to start moving all my seedlings outside for good, so it’s a busy time of year for a garden witch like myself as well! Weeding the herb bed and transplanting seedlings and planning out what else to plant where once the ground is warm enough to germinate seeds. This year I’d also like at least one more shrub to fill in a gap in front of the house.

I try to only put native plants directly into the ground, with my crocuses being the main exception. I didn’t plant any of the daffodils or grape hyacinths or dandelions, though the pollinators seem to love them, so I let them stay. I try to proliferate what native plants show up, like the milkweed, the boneset, the wild blackberry, and the asters. the crabapple is a hybrid, not a wild type, but it’s still close enough that the native pollinators and birds should get use of it. Pretty much all of my other herbs and veggies are in raised beds or pots, in an attempt to contain them. The containment hasn’t worked well for the mint or the yarrow, but it turns out yarrow is native here as well, and the mint is a reasonable addition to my front lawn, no worse than the grass. I planted an eastern white cedar in the back yard last year, and also a passionflower vine, but I’m not sure if that actually made it through the winter. It’s supposed to be a perennial but I’ve yet to see it this spring. If I had a bigger budget, I’d love a couple of serviceberry bushes and a redbud tree and a bunch of native irises and honeysuckles… but most of that will have to wait!

Being in good relationship with my land and local spirits is one of the foundations of my practice, and native landscaping is just one of the ways I lean into that. I’ve also been working on a ritual format similar to quarter calls, that petitions large nearby land spirits or waterway spirits that form natural borders in the landscape. I used it for a small ritual with a group of friends last weekend, and called upon the Susquehanna River, the Chesapeake Bay, the Potomac River, and the Appalachian Mountains. I know these landmarks, I know their spirits, and I have been developing relationships with them for years – it seems only fitting to give them offerings and to ask for their support as I do seasonal workings.

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Suggestions for Protection During Otherworldly High Tides

This blog is a sort of sequel to my last one, because while Irene Glasse covered how to fight for Hope in the human world better than I could, when Morgan Daimler wrote about their own experiences with the Otherworldly War, they included some advice their Folk had given them regarding protection, and I realized I hadn’t touched on that at all! Oops!

Morgan wrote:

For my own part my Other have strongly emphasized the power of solar symbols and things like gold, amber, red stones, for protection. They have repeatedly encouraged heavy duty cleansing of a spiritual nature and to stay on guard against unseen spirit dangers.

And while I can’t now recall if I first heard the solar advice from them or from Seo Helrune, it’s definitely something I’ve since incorporated into my protection work, particularly last summer after I got elf-shot and ended up with Covid. But I’ll come back to that. First, let’s talk about generally recommended apotropaic items and substances (the word “apotropaic” means “able to avert evil influence and bad luck”) and how spirit relationships can help protect you. Ha, people who read my series on home protection are not surprised to see that second part, I’m sure! This blog is also sort of a sequel to that, but focused on personal protection, instead.

First the big three: Iron, Salt, and Fire. These are traditional, they’re fairly cross-cultural though fire is by far more universal as it’s been used around the globe. Iron is considered the best protection against fairies in Irish lore, and you’ll see the term “cold iron” sometimes with a variety of explanations as to what that means, but really it’s just an old way of saying “cold steel” which is nowadays a gun but really just means “a weapon made of steel”. So “cold iron” is just any sharp thing made of iron or steel. I do find that stainless steel blades work just fine, but in my personal experience there seems to be something a bit more potent in something made by hand. I have a collection of hand-forged nails — which are pointy enough to be a deterrent but not obviously-a-weapon enough to be offensive to my Locals if they’re kept in my bag — that I can use to set up a circle or barrier if needed, and my spouse has a ritual knife we bought from an artisan blacksmith made out of a railroad tie. My favorite example of fire as a purification and protection is probably the traditions of driving cattle through a fire or between two fires to protect from disease and enchantment, but most people are familiar with the uses of salt and fire, and there’s a ton of information out there on them, so I’m sort of going to just leave it there and move on instead of repeating what other people have explained more in depth.

Other common materials include: silver, certain crystals, hagstones, and protective and purifying plants. Silver is of course well known from pop-culture, being effective against werewolves, some vampires, and a host of other movie and video game monsters. Depending on whom you ask, it is associated with either moonlight or starlight as well, and on a scientific level, silver has some antimicrobial properties. Personally, silver is one of the materials I used to always reach for first, because I also find that it works well with my personal magic style. Again depending on whom you ask, there are dozens of protective crystals and semi-precious gemstones, and I don’t have space to really talk about all of them in depth here, but a few of my favorites are: obsidian, black tourmaline, tiger’s eye/tiger iron, and hematite (although that’s easier to find if you look for lab-grown, and I don’t find there to be much of a difference magically, as most of the stones I find are a little disoriented from being dug up and transported around the world anyhow). Hagstones (also called “holey stones”) are any type of stone with a natural hole formation going all the way through — these are commonly found on beaches and riverbanks (though you shouldn’t take them from anywhere it’s not permitted, like a national park), but they can also be purchased online. They’ve got a long history of lore in Ireland and Britain, and again I’m going to suggest you go read about that elsewhere as I’m trying to be brief! There is again a huge possible list of plants, but I tend to use plants that are known for being both protective and purifying, like mugwort and juniper. Generally I burn them and use the smoke, but I’ve also made oil infusions and tinctures and water-based sprays, depending on what I’m doing. When I’m settling into a new house, I like to clean the windows with a water and vinegar based spray that has a little sea salt and an herb sprig in it, just to cover my bases. Some plants are said to be both used by witches/fairies and also to protect against baneful magic when they’re prepared a certain way, like rowan twig crosses made with red thread, which are said to ward off the Fair Folk.

Similar to the rowan crosses, there are also apotropaic items that get their power from their form and not the material they are made from. Some examples of these are the nazar (also known as the “evil eye”, which is commonly seen as jewelry), Pennsylvania Dutch barn hex signs, and blessed religious jewelry (such as Catholic saint medallions). We pagans can of course make our own amulets and blessed jewelry with the imagery of our own faith(s).

However — and here’s the point at which we move back into the Otherworldly Tides discussion and UPG-land — some of these seem not to work well against the unhael newcomers. Which is where the solar suggestions come in. Instead of iron or silver, think gold (especially yellow gold). Use solar-aligned gemstones and minerals like rutile quartz, amber, carnelian, and pyrite. For solar-aligned plants, think yellow or orange flowers or anything heliotropic, or look for solar plants in Culpeper’s Herbal (Project Gutenberg version available here) or other magical herb books. I suggest starting with angelica, St John’s wort, bay laurel, rue, sunflowers, or marigolds. I’ve acquired a few gold-plated sun charms, like might be used as pendants for necklaces, or on charm bracelets, and that’s an inexpensive way to acquire a little gold jewelry to bless or enchant into an amulet. I think it might work even better on a gold-plated chain, and if a charm of the sun isn’t really your aesthetic, consider sunflowers or bees instead.

Alas, I have a lot of metal sensitivities, and I can’t usually wear gold unless it’s very low carat white gold because that’s usually blended with one of the metals I can tolerate: rhodium. But that’s not solar-aligned, and neither is copper, so I went off to look for more solar help and ended up reading notes on some old alchemical correspondences, and as it turns out Platinum was thought to be a combination of gold and silver back then and was therefore associated with both the sun and the moon! So I went looking for a (relatively) inexpensive platinum plated chain, and I found one, bought it, enchanted it into a shield, and started doing experiments. I wore it while wandering around in the Otherworlds and when I was called on to do some guardian work and when I ran into some unhael beings, and while I can’t say if it’ll work well for anyone else, it worked really well for me! Gold doesn’t work well with my magic, either (which may or may not be related to my metal sensitivity) but platinum worked just as well for me as silver does, which was very exciting. And while I was doing the guardian work one of the times I got elf-shot at again and that time — instead of piercing all my shielding, making me nearly faint and have convulsions, and leaving me vulnerable to Covid — the arrow itself got lodged in the platinum necklace where it was easy for me to remove and repair the enchantment. It seemed like it was drawn there almost magnetically, and I was pretty amazed!

And then the last part — if you find yourself getting drawn into the Otherworldly part of this Great War, I really think the best way to protect yourself is to throw your lot in with allies who are also fighting and who are willing to protect you. (If you can stay out of it, though, do that!) I mentioned in the first blog that I’ve been drawn in through relationships with my Local Fair Folk, and despite that I still think I’d prefer to have those relationships rather than not. It’s no walk in the park, but trucking with the Fair Folk rarely is. There are sublime moments, but there’s also a lot of difficulty. I tend to give the same warning about this kind of work as I gave above: if you’re not being drawn in, stay out! That’s easier and safer, if you have a choice. I didn’t really have a choice (or rather, the choice was to look into paganism and witchcraft in the first place, and then I believe all roads would have inevitably led here) so I’m making the best of the hand I was dealt.

Hopefully some of the above suggestions will work for ya’ll, and I hope everyone manages to stay safe out there, even when the tides of the Otherworldly War are rising to new levels and spilling over the bulwarks and into our neighborhoods and daily lives.

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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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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!

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Samhain Season, Spooky Season, and Spicy Spirit Weather

This morning when I woke up, there was frost on the ground – the first frost I’ve seen this year. It’s earlier than the past two years I’ve lived here; previously it was just a few days before or after October 31st. The farmer’s almanac was close though – their prediction this year was the 18th, 3 days ago, and it got down close to freezing then but not quite. I took a few photos on my walk this morning and posted them to my instagram. It was early, just about sunrise, and the neighborhood smelled like woodsmoke – a lovely start to my personal Samhain Season.

While a lot of pagans and witches consider Samhain to be the one day most often celebrated as a neopagan high day (generally November 1st), my personal observance of Samhain includes October 31st (known in Irish as Oíche Shamhna, or November Eve), November 1st through at least the 7th or 8th (the astrological halfway point) and sometimes through the 11th (the adjusted old date, before the calendar shifted), and the first frost, wherever I am. It’s a little loose for a liturgical event, but it’s more than a single day holiday for me. The end of the summer half of the year and the transition to the winter half of the year is a liminal space and I let it take up space in my practice and in my life. Samhain is the name for the whole month of November in modern Irish, and there’s evidence that some of the fire festivals went two weeks in length, and that’s sort of the feel I’m going for. This period also usually coincides with a stellar date that’s important to my practice: the heliacal rising of the star Spica. She’ll rise just after the sun on November 2nd this year, after being gone from the sky for about the last six weeks, and that observance has also become part of my Samhain Season, marking a time of personal transition towards darkness, as I prepare for the winter months.

That transition towards darkness and winter is also a big part of why fall is sometimes called “Spooky Season”, I think. Some people only use “Spooky Season” to refer to the month of October and the run-up to Halloween, but lately I’ve been hearing it about September and November as well, and I think it’s sort of fitting. Autumn is a season of harvest and death and decay, and that can be a bit spooky – in a good way, in my opinion! It’s a good time to reflect on the past and engage with our shadows as the nights become longer and colder. Death is omnipresent, and not just because of Halloween decorations. I start to feel the stirrings of the Wild Hunt on the wind in September most years, and by the first frost at the end of October, they’re running strong most nights. Oiche Shamhna has long been associated with the proximity of otherworldly forces, or the “thinning of the veil” in modern parlance, and with the Dead especially. My own practice around Samhain focuses on the Morrigna, Be Chuille, and the Dead. In my new monthly calendar, I honor the Morrigna in October and Be Chuille (and her family) in November, and my Samhain practice transitions between those two in a way more overlapping than sharply delineated.

The Dead being more present and the Wild Hunt running around both contribute to the seeming uptick in supernatural events, paranormal activity, and general spirit weather that occurs this time of year. I’ve seen more than one post on Facebook reminding fellow witches and pagans to ground and shield and make sure your wards are tight – and with good reason. Not everything riding the wind wishes us well, or is friendly or favorable to our intentions and lives. Nor are they truly evil or even baneful, however – they just Are. I don’t assign moral meaning to forces of chaos or destruction, personally; they can be for good or for ill, just as forces of order and creation can also be used for good or for ill. Wards are fences – as much as I might enjoy the presence of my Local wind riders when I’m walking around at dusk, I do prefer them to stay outside! I stay out of their way, and I hope they’ll stay out of mine, and good neighbors may we be. How much to avoid them and how thick to build wards to feel safe inside is a matter of personal preference, and I recently saw these upticks referred to as “spicy”, which struck me as a perfect analogy! Some people (like me) like their food with a bit of a kick, and while sometimes we might bite into something a little hotter than we can manage, we know how to remedy that situation and generally we can handle it with good humor. Some people, when they bite into something spicy, find only pain and no enjoyment (and sometimes shake their heads at spice lovers in disbelief). There’s no need to engage with the wilder spirit weather if you don’t want to, but it’s my jam, personally, and one of the many reasons I love the fall. Samhain and Bealtaine are probably my two favorite holidays, mostly because of the wild and carnivalesque otherworldly tides of energy surrounding those two times of year, and because of how important both transitional periods are to the Fair Folk I’m connected to. It invigorates me and my practice in ways that steadier energies don’t. So don’t mind me, I’m just gonna take my hot apple cider and be off with the Fairies…

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