βThe Demoniacβ β Joseph Middeleer (1893)
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βThe Demoniacβ β Joseph Middeleer (1893)
Reynolds Alan Stone (1909β1979), βThe Witching Hourβ 1926
Keith's Tower in Aberdeenshire, Scotland. Built c. 1824
Almost exactly the tower I imagine the maiden in when I hear/sing The Elfin Knight...
When a young woman faces a deadly diagnosis, she seeks dark magic from a witch in the woods... but every cure has costs.
Y'all, if you have not seen this... Incredibly good. π€πͺ°
Becca Stadtlander - Cards, date unknown
Important update
Penda's Fen (1974), dir. Alan Clarke
Need to see this
They had climbed the dark hill and reached the Roman camp. The rampart rose at their feetβthe smooth circle surrounding the camp or the grave. How many needles Betty Flanders had lost there! and her garnet brooch. "It is much clearer than this sometimes," said Mrs. Jarvis, standing upon the ridge. There were no clouds, and yet there was a haze over the sea, and over the moors. The lights of Scarborough flashed, as if a woman wearing a diamond necklace turned her head this way and that. "How quiet it is!" said Mrs. Jarvis. Mrs. Flanders rubbed the turf with her toe, thinking of her garnet brooch. Mrs. Jarvis found it difficult to think of herself tonight. It was so calm. There was no wind; nothing racing, flying, escaping. Black shadows stood still over the silver moors. The furze bushes stood perfectly still. Neither did Mrs. Jarvis think of God. There was a church behind them, of coure. The church clock struck ten. Did the strokes reach the furze bush, or did the thorn tree hear them? Mrs. Flanders was stooping down to pick up a pebble. Sometimes people do find things, Mrs. Jarvis thought, and yet in this hazy moonlight it was impossible to see anything, except bones, and little pieces of chalk. "Jacob bought it with his own money, and then I brought Mr. Parker up to see the view, and it must have droppedβ" Mrs. Flanders murmured. Did the bones stir, or the rusty swords! Was Mrs. Flanders's twopenny-halfpenny brooch for ever part of the rich accumulation? and if all the ghosts flocked thick and rubbed shoulders with Mrs. Flanders in the circle, would she not have seemed perfectly in her place, a live English matron, growing stout? The clock struck the quarter. The frail waves of sound broke among the stiff gorse and the hawthorn twigs as the church clock divided time into quarters. Motionless and broad-backed the moors received the statement "It is fifteen minutes past the hour," but made no answer, unless a bramble stirred.
Yet even in this light the legends on the tombstones could be read, brief voices saying, "I am Bertha Ruck," "I am Tom Gage." And they say which day of the year they died, and the New Testament says something for them, very proud, very emphatic, or consoling. The moors accept all that too. The moonlight falls like a pale page upon the church wall, and illumines the kneeling family in the niche, and the tablet set up in 1780 to the Squire of the parish who relieved the poor, and believed in God--so the measured voice goes on down the marble scroll, as though it could impose itself upon time and the open air. Now a fox steals out from behind the gorse bushes. Often, even at night, the church seems full of people. The pews are worn and greasy, and the cassocks in place, and the hymn-books on the ledges. It is a ship with all its crew aboard. The timbers strain to hold the dead and the living, the plough-men, the carpenters, the fox-hunting gentlemen and the farmers smelling of mud and brandy. Their tongues join together in syllabling the sharp-cut words, which for ever slice asunder time and the broad-backed moors. Plaint and belief and elegy, despair and triumph, but for the most part good sense and jolly indifference, go trampling out of the windows any time these five hundred years. Still, as Mrs. Jarvis said, stepping out on to the moors, "How quiet it is!" Quiet at midday, except when the hunt scatters across it; quiet in the afternoon, save for the drifting sheep; at night the moor is perfectly quiet. A garnet brooch has dropped into its grass. A fox pads stealthily. A leaf turns on its edge. Mrs. Jarvis, who is fifty years of age, reposes in the camp in the hazy moonlight. "...and," said Mrs. Flanders, straightening her back, "I never cared for Mr. Parker." "Neither did I," said Mrs. Jarvis. They began to walk home. But their voices floated for a little above the camp. The moonlight destroyed nothing. The moor accepted everything. Tom Gage cries aloud so long as his tombstone endures. The Roman skeletons are in safe keeping. Betty Flanders's darning needles are safe too and her garnet brooch. And sometimes at midday, in the sunshine, the moor seems to hoard these little treasures, like a nurse. But at midnight when no one speaks or gallops, and the thorn tree is perfectly still, it would be foolish to vex the moor with questions--what? and why? The church clock, however, strikes twelve.
β Chapter 11, Jacob's Room, Virginia Woolf
Source details and larger version.
Connecting the dots: constellations in the skies of old.
Book Review: Magic from the Hilltops & Hollers by Leah Middleton
This was selected by a book club I'm in, and was not one I had voted for. I was nonetheless eager for my opinion to be changed, and for the book's stories and recipes to outshine the impression it made from my initial look through. I was unfortunately pretty disappointed.
The book started out well enough, with a forward by a respected educator on Appalachian folklore, Rebecca Beyer, and a set of lovely, honest anecdotes by Middleton. I think she has a knack for painting a scene and imparting a sense of nostalgia.
From there, Magic from the Hilltops and Hollers slumped downhill. The writing was often long-winded and scattered, without much sense of clear direction or any obvious reason why certain details were being included. The sections were an odd blend of whimsy, conjecture, and off-topic rambling. I felt a need for more editing and structure throughout the book. There was a sense of anxiety in Middleton's writing, as if she felt required to include everything she knew about every tangent, and it resulted in something like a Wikipedia effect: we were reading about one topic, but have fallen down a tangential rabbit hole and now I've been reading about sheep for three pages?
I wish Middleton had kept the topics closer to home, speaking from personal anecdotes and experience. The anxious air of the writing unfortunately seems to have led her into the weeds of topics she was clearly ill equipped to cover. The section on witches was packed with misinformation and self-contradictions, even implying at one point (perhaps mistakenly?) that there were somehow European pagans ("witches") who moved into Appalachia and were colonized by European Christians or Christian locals after the fact. It was a tough chapter to get through. Most other chapters suffered from similar inaccuracies and broad, confusing implications.
Alright, so the writing isn't very good and she's not a historian. Fair enough, she states up front that she's not an academic and is approaching these topics from her personal standpoint. Perhaps the practical advice in the book is good, and speaks to her experience? After all, why else write a book! Alas.
The bits of practical advice and the few recipes we did try out as a group were difficult to make work, and seemed to be less of a help than a hindrance. For example there was a dream tea recipe that many of us tried. For most (including myself) there was no effect; I had a completely standard night of sleep. For two other members of our book club, it had the unsettling effect of causing rapid, anxious dreams that did not speak to the ritual prompt. We also made a chamomile ointment from Middleton's recipe, which turned out poorly. A standard ointment or salve recipe is about 1 part beeswax to about 4 parts oil. Her recipe was 2 parts wax to 1 part oil, without explanation. We tried it anyway and it was essentially unusable. We decided to just remelt and adjust the ratioβluckily we had some leftover oil.
It's difficult to describe, and hardly the most salient point: however, the atmosphere around the magic and folklore Middleton imparts in this book was far from the Appalachian culture and magic that I'm familiar with from the other books I've read on the topic and the people in my life who have lived there. This book honestly felt more like watching a Hallmark movie about an Appalachian witch than talking to anyone who could speak from that sort of cultural grounding. I'm not suggesting that she is lying about her authenticity or decrying the validity of her choice to write on these topics; but that sense of performance and disconnection struck me oddly and seemed worth pointing out. No more, no less.
Overall, I'm unimpressed with Magic from the Hilltops and Hollers, and I regret that Middleton seemingly lacked access to a more thorough edit of the book prior to publication. I can't recommend this book in good conscience.
Otto Piene, Untitled.
Fire gouache on cardboard
96βΓβ67,7 cm. (37 ΒΎβΓβ26 β in.)
It was a beautiful Midsummer with these lovelies
And then you had that dream again.
Nikolai Astrup (Norwegian, 1880-1928)
St. Hans bonfire, N/D
Oil on canvas, 35,7 x 35 cm
[Image description: oil painting of a giant bonfire and huge plume of smoke near a river in the mountains, with a whole village of people in traditional outfits dancing and watching. There are other bonfires smoking on the distant hillsides, and a twilight dimness is on the scenery, creating a high contrast with the tall vibrant flames. End description.]
Midsummer bonfire, Natalia Noszczynska
β¨ Slavic Midsummer Night β SobΓ³tka Ritual Print This atmospheric art print captures the mystical SobΓ³tka β the ancient Slavic celebration of
Herbs (Midsummer)
βFern grows in cool damp sheltered places. Tradition says that if a person collected the seeds of the Fern at 12 midnight on midsummerβs night he would be able to conquer the world. He would have to draw a circle round the fern inside of which he would have to place seven Pewter plates. Then when the clock struck twelve he would have to repeat the following words seven times, acracadabra, wil hocum pocum, after which a fierce foramaun of wind would sweep around the place and the devil would appear in all shapes and forms, endeavouring to put the person off from collecting the seed, and unless he was a very brave man the devil would succeed in drawing him offβ¦β - Baile Ruadh | Co. Galway. From the Duchas National Folklore Archive
[Image description: color scan of an old notebook with yellowed pages. This is the source of the text above. Script is 20th century cursive in dark pencil or light pen. End description.]
"π° ππππ π ππππ πππππ πππ ππππ πππππ πππππ,
πΎππππ ππππππ πππ πππ π πππ ππππππ πππππ..."
- Oberon, A Midsummer Night's Dream
Escaping for an evening to the island we sang, drank, and made merry on the rocks and waves. It is a custom to carry home a coal of the Midsummer bonfire for luck. All of this week I have held close the warmth and friendship from the fire we tended, and I feel lucky indeed.