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September will be full of love

September will be full of kindness

Have you heard about Crom Dubh na Nollaig? In Ireland, he is far more different than he is in Scotland. In Ireland, he has two main backstories:

In association to Saint Patrick where he serves as a point of conflict

A god for whom people left flowers for at Altóir na Greine(Altar of the Sun) on Crom Dubh Sunday until the alter was destroyed for construction in the 1800's.

In parts of Scotland, however, Crom Dubh na Nollaig was the personification of the wind howling in the chimney during Yule/Christmas("Nollaig" is another name for Christmas), and his howling reminded children to behave or risk being taken by him. There is a short historic audio recording about him here.

(And before someone mentions it, yes I am aware the above image is of Krampus. It was the closest I could get)

The…Other Children of Lir

Lost princes || A family dynasty || Judgment 

Continuing my (very very slooow and overly specific) journey through Irish tradition, I wanted to talk about some of the more mysterious personages.  Tw for two (brief) mentions of assault/dubious consent, without detail. Manannan mac Lir is probably one of the better known figures (which is why he’s the jumping off point for so much of my writing) alongside his foster son Lugh and his pupil Aengus - but he’s also given an extensive family of children, including Mongan, Eachdond Mor, and Gaidiar. None are quite as well-known or have stories so well-preserved (apart from possibly Niamh of the Golden Hair) but what we do know about them is interesting. Niamh could probably do with her own post so I’ll respectfully leave her out of this one. Aine is also given as Manannan’s daughter in certain sources but I couldn’t verify this and she would also need her own feature.

Mongan is interesting in that in most stories of his birth he’s half human, half tuatha de - if such a division can be considered clear cut. In The Voyage of Bran, Manannan stops Bran (another appearance of Lough Foyle) at sea to tell him that he’s going to concieve a son who’ll be a great hero. Stories vary but generally, Mongan’s father Fiachna (meaning crow) is fighting in Scotland. He’s losing, until Manannan shows up and says he’ll help, for a price. Fiachna makes the old mistake - “I’ll give anything” - and Manannan asks for his wife. In other (nicer) versions, Fiachna’s wife is well aware and the all three people involved consent. Mongan is raised in the Otherworld until his late teens, when he returns to start his job as King. Interestingly, he doesn’t seem that interested in ruling and spends his time drinking wine and playing games. He has to be prompted into making decisions by his father, and even then he retains a sense of ennui and longing to return to the Otherworld. He shapeshifts into children, a washerwoman, a priest - he has as many faces and is as fluid as you’d expect.

Eachdond Mor, Mongan’s older brother, is pictured sitting as Manannan’s left hand, accompanied by his ally Abartach, a trickster who shares a name with a character from the story of the Gilla Decair and a “wizard”/sidhe lord/creature from Garvagh in Ulster, and may be connected with Midir.

Gaidiar is Eachdond’s brother, and commits “adultery” with Becuma, a “woman of the sidhe” (in some tellings he assaults her, in others it is consensual) while they are both in prior relationships, for which she is expelled from Tir na Nog beginning a saga involving a king falling in love with her and accidentally cursing Ireland. Becuma, as the woman, is treated as solely responsible while Gaidiar - and the king - seemingly avoid repercussions. 

Both brothers in their very brief appearances are portrayed as powerful lords or kings in their own right, rubbing shoulders with Aengus, the Dagda, Finbhara and Bodb Derg. 

((I’ll probably come back and edit this since I know there’s a story I’m forgetting, but I’m too tired to remember it properly now, but hopefully somebody finds it interesting!))

Healing Wells and Fairy Trees

Healing wells, which are springs or small pools of water thought to be magical, have a long history of tradition that dates back to pagan times.

“In pagan times, wells and springs were believed to be inhabited by a spirit or divinity, who caused the waters to have healing properties to those who drank of them or bathed in them, at the same time propitiating the divinity with an offering.” “The misty isle of Skye : Its scenery, It’s people, Its story” by Eneas Mackay, Stirling, (1927)

I am going to try to cover the basics of them as quick as possible, so please bear with me if I skip bits as I try to keep this post a reasonable length. If I miss a fact you love, please share it for everyone to read.

“Wherever there was a spring, there was life; where-ever there was life, there was a spirit; and each river and loch, each burn and tarn, each bubbling spring had its own deity. In some instances, this primitive guardian deity is found in animal form. Martin mentions a well at Kilbride, in Skye, with only one trout in it. ‘The natives are very tender of it,’ he says, ‘and though they may catch it in their wooden pails, they are careful to prevent it from being destroyed.’ In the well at Kilmore, in Lome, there used to be two fishes that were revered by the folk as lasg sianta, holy fishes.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

It could be gathered that each holy well in Scotland once had a known spirit or fairy living there, but even the water itself was said to hold power. Jumping over running water was said to be protection from some unseelie fairies, and streams were often were the sites of important events.

“A bargain made over running water was indissoluble. It is the old calling of water as a witness. Lovers who desired to plight their vows with peculiar solemnity repaired to a burn, stood on opposite banks, dipped their fingers into the water, clasped hands across the stream, and so exchanged their vows. It was thus that Burns plighted his troth with Highland Mary.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

Today, most the wells now go by the name of a Saint. As well as that, while they were mostly referred to as healing wells in the past, their function now is often described as “wishing wells.” There are exceptions to this, though, such as the Fairy Well in one of the islands of the Shetland that was said to often be visited by fairies who would occasionally switch it from water into wine,get drunk, and cause mischief.

As well as that, the trees or bushes which once held the offerings — most commonly a rag from your own clothes — are now sometimes known as wishing trees or fairy trees.

“When trees beside wells had rags hung on them as offerings, they would naturally be reverenced, as the living altars for the reception of the gifts.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

(Tony Atkin / Strips of Cloth on the Cloutie Tree / CC BY-SA 2.0)

However, other wells had other traditions as well. There might not be a tree or bush at all, and could instead be a stone to place offerings on. Even the types of traditional offerings can change drastically.

“The Cheese Well, on Minchmoor, in Peeblesshire, was so called from the pieces of cheese thrown into it by passers-by as offerings to the fairies.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

Historically, if possible, you would try to visit a well on a quarter day before the sun was up. Then, there would be a strict set of customs. Some common themes include

Walking three times around the well.

Silvering the water (throwing in a silver coin).

Thinking of your wish while drinking from the well.

Dipping your offering in the water.

Placing your offering at the designated place.

Leave before the sun comes up.

I would not recommend drinking out of a well today, as some have signs saying the water is no longer safe. Instead, there are fairy trees or clootie trees that still have the tradition of leaving a strip of cloth, but do not have a well attached to them. The most popular of these is likely the Doon Hill and Fairy Knowe.

NOTE

If you do visit one of these sites:

For Clootie Wells: Do not bring modern synthetic fabric, since it is hard on wildlife and can kill the trees over time. There are also regular cleanups at many sites dedicated to removing such harmful fabrics. Instead, bring a biodegradable fabric. Instead, bring biodegradable fabrics, such as 100% wool or cotton.

Coin Trees: Do not hammer hammer coins into trees. The original “wishing” tree on Isle Maree died from this, so people have moved on to other trees unrelated to the tradition. It might seem harmless, but the bark is the trees immune system, that people are hammering open. As well as that, most people us copper coins, which cause copper poisoning to the tree.

Coin Wells: Some wells do ask for a coin offering, but specifically a silver coin. Copper coins can cause copper poisoning to the fish.

Finally, please research the history of the area. Not all the healing wells ask for the same offerings, and yet many people ignore that; for example, tying offerings to random trees at a well that only has the traditions of coins. As I have said above, a well even has the tradition of cheese offerings, so not all wells are the same.

Despite this, some people have started leaving plastic toys, shoes, and more. If it’s not biodegradable, its not respecting the tradition, and can kill the site.

Candle Magic Beyond Colors

A lot of people talk about color correspondences with candles, but a candle's potential in magic runs way deeper than that! Here's a list of things I don't see people mention as much:

Loading a Candle

Carve out a small hole in the bottom of the candle and stuff it with herbs, a name, whatever else you want to "fill" the candle with.

Carvings

Etch sigils, symbols, names, and other things into the candle before burning! (I like the idea of writing my problems/worries onto the candle then watching as they burn and melt away.)

Dressing a Candle

Much like loading a candle, mix your herbs in an oil or have a pre-made magical oil ready to cover your candle in before lighting.

Reversals

Chop off the top of the candle, flip it upside down, and carve a new wick out of the bottom (now top.) This is a good way to inverse its symbolism!

Shape of Candle/Container

Not all candles are little cylenders. Candles shaped like pyramids, spheres, hearts, skulls, or animals can all have those correspondences taken into account as well.

Life of the Flame

Some candles are meant to only burn for a short period of time then be blown out. (Like birthday candles.) Others are meant to burn continuously over multiple days (like yahrzeit candles or seven-day candles.) Others can be lit or extinguished as you please. Which one makes the most sense for your goals?

Burning or Beacon?

A candle flame is a light in the darkness, drawing things near. It's also literal fire which can burn away whatever it touches. Which one is your candle trying to do, burn out something undesired or serve as a beacon for what you DO desire? Plan accordingly.

Read the Wax

Always a classic, you can read the shapes made from the wax once the spell is complete to get a gage of how things went/are going. Followup information is always good and can tell you a lot!!

Protection from Fairies: Juniper

Just like rowan, juniper is sometimes mentioned as being lucky and a ward to keep away the evil eye. Where Juniper is truly useful, though, is for saining. Saining is essentially purifying a person or area, and juniper was one of several tools that could be used to do this.

Juniper, or the mountain yew, was burned by the Highlanders both in the house and in the byre as a purification rite on New Year’s morning. Like all magical plants, it had to be pulled in a particular manner. The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

“This plant is a protection by sea and land, and no house in which it is will take fire. It must be pulled by the roots, with its branches made into four bunches, and taken between the five fingers…” The History of Witchcraft in Europe by Various Authors

Drawing of a branch of Juniperus communis with fruit cross-section and catkin. Encyclopædia Britannica (11th ed.), v. 15, 1911, p. 557

🌞LITHA LOOSE INCENSE🌞

Dry ingredients:

Sunflower petals (Sun, growth, warmth, joy, vitality)

Lavender (peace, love, healing)

Raspberry leaf (love, protection, kindness, patience)

Hibiscus flowers (Sun, harmony, joy, balance)

Dragon's Blood incense cones x2 (love, protection, spell boost)

Oils:

Benzoin (prosperity, purification, warmth)

Orange (Sun, cleansing, happiness)

Ylang-ylang (harmony, dispels fear, relaxation, healing)

Geranium (happiness, prosperity, cleansing)

Enjoy, my pagan, witchy babes! 🖤

Lughnasadh (sometimes written Lughnasa or Lúnasa) is a festival originating from Ireland that celebrates the start of the harvest season.

It is traditionally celebrated on August 1st (in the northern hemisphere) or halfway between the summer solstice and the fall equinox.

The festival is named for the Irish God Lugh and it is said that the festival started as a funeral feast and athletic competition to honor his mother or foster-mother Tailtiu who had died of exhaustion after clearing the plains of Ireland for agriculture.

Waulking Songs and the Loireag | Scottish Folklore

A waulking song is a traditional song that was sung for a group to keep in sync while rhythmically beating newly-woven fabric on a surface. This motion shrinks the fibers of the fabric, which makes it better at repelling water.

“There would often be 24 of them at one table, singing songs for four to five hours at a time, during which 300-400 yards of cloth would be waulked.” Audio Recording Transcript: “WAULKING THE CLOTH, ” Track ID: 65191, Date: 1961. Source: tobarandualchais.co.uk

This could be done sitting around a table and moving the fabric with your hands, but in some places the fabric was waulked using feet.

As they sing, they both beat and move the fabric a clockwise direction.

Related to this practice is a water fairy called Loireag(lorryack). She was a rather mischievous fairy that is often described as having an obsession with tradition.

“The ‘loireag’ presided over the warping, weaving, waulking, and washing of the web, and if the women omitted any of the traditional usages and ceremonies of these occasions she resented their neglect in various ways.” Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

Not only did she make sure things were done in the right order, but she also disliked people singing out of tune, and hated hearing the same waulking song twice.

” If a song were sung twice at the waulking, the ‘loireag’ would come and render the web as thin as before, and all the work of the women of no avail. They had to begin anew and waulk the web over again, taking special care not to repeat the offence. “ Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

The loireag had such a great love of milk that people would leave out offerings of it for her. If this was forgotten, she would take matters into her own hands by enchanting the milking animals to be as still as a statue while she drank her fill.

In one story where this occurred, a girl in Benmore discovered a loireag sucking a cow. The girl tried to drive the fairy away, but nothing worked so she went to fetch her father. It turns out her father was a Carle. Carle can be a derogatory term for a commoner man, but it can also be an alternative name for the "Bodach," which they may be intending in this case.

“The little Carle leapt out at the door in sparks of red fire, swearing at the impudent ‘loireag,’ and at the cow. He threw a boulder at the ‘loireag,’ wishing to kill her, but struck the cow instead and nearly killed her!” Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

He then grabbed the very point of one of the cows horns in the name of “Columba the kindly,” who was “the best leech of man and beast in Alban in his day.” With those words, the cow broke from the enchantment and leapt away. At the same time, the loireag took off running while singing back insults.

“Little carle of Corrie-foot, Little carle of the short coat, Little carle of the foot of the Pass Much I praise your aim.” Highland Mythology by Watson, E. C. (1908)

WAULKINGS SONG EXAMPLES:

(link) In this waulking song a man mourns the fact that another is courting his beloved while he sails the seven seas.

(link) This is a short fragment from a waulking song with a love theme.

(link) The composer describes going through the strath and seeing a herd of hinds. A man was driving them down the hill. He had a bow and arrow and a gun.

(link) This is a waulking song of the type found at the start of a waulking. The chorus refers directly to waulking the tweed, which is unusual in waulking songs.

(link) In this waulking song a sailor tells of his feelings, as the girl he loves is unfaithful. He expresses the hope that his beloved will not take the tailor, the shoemaker, the shepherd or the herdsman.

(link) In this waulking song, the composer lists by their occupation the men who are unsuitable, and then gives details of the one she would accept.

(link) In this waulking song, a woman longs for the man she loves, but his family disapprove of the relationship.