#the otherworld

[god-of-annwn]

~ Celtic Mythology - Cernunnos

Celtic/Gaulish god of nature and fertility. Often referred to as The Horned One or wild god of the forest.

[juniper-divination-and-witchery]

Celtic Reconstructionism: Theology, Cosmology, and What CR Actually Believes

Celtic Reconstructionism (CR) is a polytheistic, animistic religious movement grounded in pre-Christian Celtic sources. If this is your first time here, start with the basics and then the history.

For readers coming from Wicca or eclectic neo-paganism, the structural differences are significant. CR is working from a different theology, not just a different set of deity names.

Polytheism: The Gods Are Real and Distinct

Where much of Wicca and eclectic neo-paganism works within a soft polytheist framework ("all gods are one god" and "all goddesses are one goddess"), CR holds that the gods are genuinely distinct.1

CR is a form of hard polytheism, specifically grounded in the polytheist traditions of the Celtic nations (Brittany, Cornwall, Ireland, the Isle of Man, Scotland, and Wales). The gods are individual beings with distinct personalities, histories, and domains, not aspects of a universal deity or archetypes of the collective unconscious.

The Jungian framing popular in some pagan circles (gods as psychological archetypes, projections of the collective unconscious rather than external beings) is also not a CR position. The exact metaphysical nature of that existence isn't dogmatically defined; the movement doesn't require practitioners to hold identical positions on what, precisely, a deity is. What it does require is engaging with them as distinct individuals rather than as symbols.

CR is also animist. The land, rivers, trees, and other natural features have spiritual presence. Specific hills, rivers, and wells are named in the Irish sources as home to specific spirits or deities: the Boyne to Bóann, the Shannon to Sionann. Scholar Marie-Louise Sjoestedt, writing in Celtic Gods and Heroes, observed that the Irish medieval mythographers described the ancient gods as prehistoric tribes who "still dwell there invisibly present, side by side with the human inhabitants."2

The Maiden/Mother/Crone Problem

If you've spent time in any pagan space, you've encountered the triple goddess: Maiden, Mother, Crone. It's ubiquitous in contemporary paganism.

The framework comes from Robert Graves's The White Goddess, published in 1948. Graves was a poet and mythographer, not a scholar of Celtic religion. The Maiden/Mother/Crone model imposes a specific meaning (female divine power organized around reproductive lifecycle stages) that the Irish and other Celtic sources don't support.

Celtic goddesses do appear in triple form, but these are functional groupings, not age-based progressions. Brigit appears in the sources as three sisters: one of poetry, one of healing, one of smithcraft. Sjoestedt says the triple Brigit is "adored by poets, smiths and leeches," three domains of skill, not three life stages. The Morrígan similarly appears as a triple figure whose aspects relate to battle, fate, and sovereignty. Sjoestedt identifies the trio as the Badb, the Morrígan, and Nemain (or Macha, depending on the source), figures differentiated by how they manifest on the battlefield and in relation to fate, not by age or fertility status.2

Graves's model ties female divine power to the reproductive cycle in a way the actual sources don't. A goddess in Irish tradition is categorized by what she does and where she holds power: her domain and function, not her age or life stage.

Three Realms: Land, Sea, and Sky

CR's cosmology, its understanding of how the universe is structured, is built around three realms, not the four elements or four directions familiar from other pagan traditions.

In Old Irish:

Nem: sky (niv) Talam: land (TAH-lum) Muir: sea (mwir)

Swearing by sky, land, and sea was a standard way of invoking the whole of existence, the complete structure of the world, not three symbolic categories. Erynn Rowan Laurie describes this directly in A Circle of Stones: "It is upon this division, rather than the traditional western four elements of earth, air, fire and water, that the ancient Celts based their concept of the universe. Oaths were sworn by land, sea and sky. All things lived within the circle."3

The four-element, four-direction ritual framework in Western neopaganism descends from ceremonial magic, specifically the Hermetic tradition as transmitted through the Hermetic Order of the Golden Dawn in the late nineteenth century.

Connecting the three realms, in Laurie's framework, is fire. Specifically imbas (IM-us), the fire of poetic inspiration. Fire is the presence of the gods and the link between humanity and the divine.3 The imbas tradition in Irish mythology names a specific form of inspired vision sought by poets and seers. It involves altered states and deliberate withdrawal from the mundane world, and it gives the cosmological concept direct ritual application.

The three realms give CR practitioners a working map of who they are in relationship with: the gods, the spirits of the land (including the Aos Sí), and the ancestors. These aren't rigid categories. A deity like Manannán straddles sea and Otherworld; the Tuatha Dé Danann, after their retreat into the sídhe, became the spirits of the land they once ruled. The realms orient the practitioner, not constrain the beings.

The three-part structure operates alongside a second, fivefold layer of sacred geography. Ireland was traditionally divided into five provinces (Connacht, Ulster, Leinster, Munster, and Meath at the centre), each carrying not just a directional orientation but a conceptual quality: learning in the west, battle in the north, prosperity in the east, music in the south, and kingship at the centre.4 Archaeologist J. P. Mallory describes this system as a "cultural cosmology, a way of partitioning the world" rather than a straightforward political map. The provincial capitals (Rathcroghan, Navan Fort, Knockaulin, Cashel, Tara) functioned as ceremonial centres whose Iron Age origins predate the medieval literary accounts by centuries.4 The three realms and the five provinces aren't competing frameworks; one structures the cosmos vertically, the other structures the land horizontally, with Tara at the sacred centre.

The Otherworld

The Irish Otherworld, An Saol Eile ("the other world/life"), is not an afterlife in the Christian sense. It's a parallel realm that coexists with the mortal world, accessible at certain places and times. It appears under multiple names in the sources: Tír na nÓg (Land of the Young), Mag Mell (Plain of Delight), Tech Duinn (the House of Donn, where the dead gather), Tír fo Thuinn (Land Under the Sea). These aren't synonyms for a single unified realm; they name different regions of an unseen geography.3

The Otherworld coexists with the mortal world, accessible at certain thresholds rather than located at a remove from it. Access points to these other realms include the sídhe mounds, caves, lakes, and the western sea. Liminal times, especially Samhain and Bealtaine, thin the boundary between worlds.

In the Lebor Gabála Érenn (Book of Invasions), the Tuatha Dé Danann don't leave Ireland after their defeat by the Milesians. They withdraw into it, retreating into the sídhe mounds, the hills, and the rivers. This is why the Aos Sí (the fairy folk) and the gods are related concepts in Irish tradition: the gods became the spirits of the land. Sjoestedt describes the Irish mythographers presenting the ancient gods as beings who still dwell invisibly present beside the human inhabitants.3

The relationship between the dead and the Otherworld is complex in the sources, and CR doesn't flatten it. Irish cosmology offers no single unified afterlife, and CR doesn't impose one.

Ritual Structure: What CR Practice Actually Looks Like

Circle-casting and quarter-calling framework comes from late nineteenth-century ceremonial magic, specifically the Golden Dawn tradition, and was absorbed into Wicca through Gerald Gardner's development of that religion in the 1940s and 1950s.

CR ritual centers on prayer, offering, and hospitality. Daily devotional practice is weighted more heavily than periodic elaborate ritual. In practice, this usually means a home altar: a cloth, a candle, images or symbols of the deity or ancestors being honored, a bowl for offerings, kept and tended regularly.

Offerings are simple: milk, ale, mead, hazelnuts, wine, apples, oats, butter, pork. All are well-attested in the mythology and folklore as preferred by gods and spirits.3 Nothing needs to be sourced from a specialty shop. Regular, modest practice carries more weight than an elaborate occasional ritual that rarely happens.

Reciprocity is the underlying concept. Offerings are expressions of ongoing relationship, not transactions. Flaithiúlacht (FLAH-hyoo-lacht), meaning hospitality, is both a social virtue and a ritual one in Irish tradition. Laurie puts it plainly: "In the Celtic world, hospitality is a sacred duty."3

Ethics: Where CR Draws Its Moral Framework

CR ethics come from Celtic primary sources, not the Wiccan Rede. The primary texts for Irish CR are the Triads of Ireland (Tríada Éireann), a medieval collection of wisdom sayings covering kingship, personal conduct, and social obligation; the Instructions of Cormac Mac Airt (Tecosca Cormaic), advice attributed to the legendary king on truth-telling and right behavior; and Brehon law (Fénechas, "law of the freemen"), the pre-Norman Irish legal system, restorative rather than punitive and focused on compensation and the repair of social harm.5

Three concepts from these sources appear throughout CR practice:

Fír (feer): truth, meaning not simply honesty but alignment between words and reality at a structural level. Oath-breaking and false witness were among the most serious violations in Irish tradition. The concept runs through law, mythology, and the ethics of kingship: a king who spoke falsehood was believed to cause physical harm to the land itself.

Enech (EN-akh): literally "face," meaning honor or social standing. Your enech is your reputation as maintained through right action, damaged by lying, cowardice, or failure to meet your obligations. The related legal concept, lóg n-enech (logue n-EN-akh), is the "honor price," a person's assessed social value under Brehon law, which determined the scale of compensation owed when they were wronged. In early Irish law, enech and "face" were the same word; to shame someone was to make them red in the face, synonymous with an offense against their honor.6

Flaithiúlacht: hospitality, introduced above as a ritual virtue and equally an ethical obligation. The CR FAQ describes CR ethics as a "virtue theoretic ethical system," meaning positive guidelines for behavior rather than a list of prohibitions.1 Hospitality is one of those positive obligations.

All three concepts are embedded in a specific historical and cultural context, developed within a society that treated the social and spiritual worlds as continuous with each other. A CR practitioner engaging with them is engaging with a real historical ethical system.

Related Reading

CR sits inside a wider ecosystem of Celtic tradition. These pieces offer practical entry points into the Irish practices and folk beliefs that surround the theology:

The Evil Eye in Irish Folklore: how folk belief in the evil eye operated alongside formal religion, and the folk cures that responded to it.

Bealtaine: Irish May Day Traditions: one of the liminal thresholds named above, with the seasonal observances that grew around it.

St. Brigid's Day Crosses: the continuity between Brigit as pre-Christian goddess and Brigid as saint, expressed through a surviving folk practice.

How to Read Ogham Divination: the Irish tree alphabet as a ritual and divinatory system that fits the CR framework.

Irish New Year Folk Magic: Lá Coille: seasonal folk observance drawn from Irish sources.

The New Moon in Irish Folklore: how lunar observances entered Irish folk practice.

The next article in this series will cover the gods themselves: who the Tuatha Dé Danann are, what the sources actually say about them, and how CR practitioners relate to specific deities today.

CR FAQ ↩︎ ↩︎

Celtic Gods and Heroes by Marie-Louise Sjoestedt ↩︎ ↩︎

A Circle of Stones: Journeys and Meditations for Modern Celts by Erynn Rowan Laurie ↩︎ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎

The Origins of the Irish by J. P. Mallory ↩︎ ↩︎

Wikipedia: Early Irish Law ↩︎

The Honor Price in Brehon Law ↩︎

[sheydmade]

The Otherworld of Irish & Welsh Mythology

by Keziah

The Otherworld is a realm not quite separate from our own, all around us and yet not always accessible or visible to us. It has been interpreted as one expansive world and as having numerous realms and kingdoms within the one Otherworld, and is home to many beings – gods, fairies, and spirits of all sorts, along with some of the most honored and beloved dead.

It is described in ‘the Fairy-Faith in Celtic Countries’ by W.Y. Evans-Wentz:

‘But this western Otherworld, if it is what we believe it to be – a poetical picture of the great subjective world – cannot be the realm of any one race of invisible beings to the exclusion of another. In it all alike – gods, Tuatha De Danann, fairies, demons, shades, and every sort of disembodied spirits – find their appropriate abode; for though it seems to surround and interpenetrate this planet even as the X-rays interpenetrate matter, it can have no other limits than those of the Universe itself.’

This cosmological concept descends from the ancient Celtic religions, and the Otherworld (by its many names) is found throughout the lands in which the Celtic tribes resided and lives on within the traditions preserved by reconstructionist and traditional Celtic pagans and Celtic folk magic practitioners. The Otherworld, along with other Celtic pagan beliefs, can also be found within many neo-pagan and neo-druidic practices and movements.

NAMES OF THE OTHERWORLD

The Otherworld bears many names across the Gaelic and Brythonic mythologies and cosmologies.

Irish

In Irish tales, the names of the Otherworld or realms within the Otherworld include:

Tír na nÓg – ‘the Land of the Young’ or ‘the Land of Youth’

Tír Tarngire – ‘the Land of Promise or ‘the Promised Land’

Tír-Innambéo – ‘the Land of the Living’

Tír N-aill – ‘the Other Land’ or ‘the Other World’

Tír fo Thuinn – ‘the Land Beneath the Wave’ (meaning a land underwater)

Mag Mell – ‘the Plain of Delight’ or ‘the Plain of Happiness’

Mag Már – ‘the Great Plain’

Mag Réin – ‘the Plain of the Sea’ or ‘the Sea Plain’

Emain Ablach – ‘the Isle of Apple Trees’

Ildathach – ‘the Many-Colored Land’

Welsh

In Welsh narratives, the Otherworld has been called:

Annwn or Annwfn

DESCRIBING the OTHERWORLD:

In Irish Cosmology & Mythology

Beliefs as to what the Otherworld is like and where it is located range widely. It’s been described as a world beneath our own that can be entered through some portals in caves or at the base of hills and mountains. In many old Irish manuscripts, it’s described as being located somewhere in the Western Ocean. The phantom island of Hy-Brasil is believed by many to be part of the Otherworld. Irish myth tells of Hy-Brasil being cloaked in mist (perhaps féth fíada, a magical mist) or fog which renders it invisible. However, once every seven years the island becomes visible to the human eye for a whole day.

In the Irish tale ‘Immram Brain maic Febail’ (‘the Voyage of Bran mac Febal’), Bran embarks upon a quest to the Otherworld via a sea voyage. Some days into their journey, Bran and his company encounter Manannán mac Lir upon his chariot. Manannán informs them that though their surroundings appear as the sea to them, to the god it appears as a great field of flowers. In this tale, the realms of the Otherworld are depicted as individual islands somewhere in the Western Sea.

In the story ‘Echtrai Cormaic I Tir Tairngiri’ (‘the Adventures of Cormac in the Land of Promise’), Cormac enters the Otherworld and encounters great bronze palaces, houses of white silver that are thatched with the wings of birds, and a courtyard, in the center of which is a great fountain or well with five streams flowing from it. There is said to be a fairy palace beyond the fountain, and there Cormac encounters ‘the loveliest of the world’s women’.

In many tales and poems, the Otherworld is depicted as being incredibly beautiful and as having very many apple trees, hazelnut trees, and great oak trees. It’s said to have plains filled with colorful flowers and dew of honey. And of the food available in the Otherworld, there is nothing that is not irresistibly delicious. Those who dwell within the Otherworld do not age, nor do they feel pain or take ill. Some believe that it is the fruits that grow within the Otherworld that provide its inhabitants with their everlasting youth and good health. Others believe that it’s the Otherworld itself that keeps one young and well.

In modern day, the Otherworld is most known for being the realm of the fairies and their courts. It is less commonly – outside of Irish historians, practitioners of Celtic paganism and Druidry, and keepers of the age-old tradition of Celtic storytelling – understood as the realm of deities, as the realm of all the Sídhe-folk. Here, the Tuatha dé Danann are believed to reside.

The Tuath dé Danann are a tribe of gods and goddesses descended from the goddess Danu. The Tuatha dé Danann are said to have moved from our physical realm to the realm of the Otherworld after facing defeat at the Battle of Tailte. Manannán mac Lir – a famed warrior, sea god, and king over the surviving Tuatha dé Danann – conceals the Otherworld from humankind via féth fíada, a magical mist that is used by the Tuatha dé Danann to render themselves invisible to humankind. Though, it is believed that seers or those with the gift of second sight can see Otherworld portals and entrances, as well as being able to see those that dwell within the Otherworld.

Time moves differently within these realms. Many tales state that one could spend what felt like a few days in the Otherworld, only to return to this world and find that their friends and family had all died, and many years had passed whilst they were away.

In Welsh Cosmology & Mythology

In Welsh tales, the Otherworld (called Annwn) is not ruled over by Manannán mac Lir but by Arawn and, later, Gwyn ap Nudd. In many of the Welsh legends, Annwn is described as a world of eternal youth, free of illness and disease, where no one could ever go hungry for there were endless supplies of food and drink. It was a realm of incomparable beauty where the gods, fairy folk, great ancestors, elves, and spirits reside. Like in Irish myth, Annwn is believed to be either a subterranean realm, under the sea, or on an island to the west. It is also a magical realm hidden from humankind.

Some tales depict a paradise-like world that is like all the best and most beautiful things within our own world with sprawling gardens, plainlands, and orchards, while others describe a ‘hellish’ place (most likely an outcome of the Christianization of the Welsh culture and beliefs). Both interpretations, though, speak of Annwn as the land of the dead.

The Welsh epic ‘Cad Goddeu’ (‘the Battle of the Trees’) tells of a battle between Arawn’s army and the forces of Gwynedd. The army come forth from Annwn is described as being made up of unearthly creatures, such as enormous beasts bearing one hundred heads, great serpents, and giant toads with claws.

The well-known ‘Preiddeu Annwfn’ (‘the Spoils of Annwn’) is another tale mentioning the Otherworld. It is the story of a journey into the Otherworld led by King Arthur. The tale depicts various realms or kingdoms within the Otherworld, including the Fortress of the Mound, the Fortress of Hardness, the Fortress of Mead-Drunkenness, and the Glass Fortress; though some interpret these names to be alternate names for the Otherworld in its entirety and not of individual lands traversed by Arthur within the Otherworld.

The legendary island of Avalon is also seen as a later interpretation of Annwn. Avalon famously features in Arthurian legends as the paradisical Isle of Apples.

ENTERING the OTHERWORLD:

Many of the old tales speak of humans gaining access to the Otherworld. Sometimes they were invited or summoned there by some god or spirit (as Manannán mac Lir was known to do), sometimes they were stolen away or kidnapped by one of the Otherworld’s inhabitants, and some folk entered the Otherworld of their own design during those times of year when the walls between their world and the Otherworld were lowered, such as during Samhain and Beltane. There are also many tales of folk (some quite famous, such as Cuchulainn, Lanval, and Ossian) being lured or enticed away by a fairy to the Otherworld to live as the fairy’s lover. It is also believed that musicians would be stolen away to the Otherworld to entertain its inhabitants.

As mentioned already, many believe openings at the base of hills and mountains to be entrances to the Otherworld. So, too, are ancient burial mounds, bogs, and caves seen as Otherworld gateways. It is also believed that patches of mist or fog could have within them some opening to the Otherworld, as in the Irish tale ‘Echtra Cormaic I Tir Tairngiri’. In this story, King Cormac sets out from Tara with many soldiers to find his way into the Otherworld to take back his wife, daughter, and son (whom he lost in a trade-off for a magic silver bough). On his way, a thick fog befalls the party. When the fog is lifted, Cormac is alone in the plains of a foreign land, having been taken into the Otherworld.

In some tales, one could enter the Otherworld after they were gifted an apple or a branch bearing apples (such as the magic silver bough mentioned in the story above) from a sacred apple tree. The apple or branch was magical and acted as a key, allowing one to pass into the realm of the Sídhe-folk so long as the apple or branch was in their possession.

Sídhe, though now commonly used in reference to those inhabitants of the Otherworld, are the mounds, hills, or places believed to provide access to the Otherworld. Previously, the term sídhe was used specifically to mean the palaces, courts, or halls in which the spirits of the Otherworld resided.

TECH DUINN:

In Irish lore, there is a separate Otherworld where one goes after death. This realm of the dead is Tech Duinn, the domain of Donn – an ancient god of the dead and ancestor of the Gaels. Tech Duinn means ‘the House of the Dark One’ (‘Donn’ means ‘the dark one’).

There is a 9th-century poem which states that Donn’s dying wish was to have his descendants gathered to him when they died – “To me, to my house, you shall all come after your deaths.” While the Otherworld is often described as being a paradise of great beauty, that is not how Tech Duinn is usually depicted. Rather, it is most commonly portrayed as a frightful place of darkness and dread. Why, I do not know. Perhaps this is simply due to it being the home of Donn, the Dark One.

Tech Duinn is said to lie at or beyond Ireland’s western coast. It is believed that the entrance to Tech Duinn lies on, within, or beneath Bull Rock, an islet bearing a natural tunnel and resembling a portal tomb. Bull Rock lies off the western point of the Beara Peninsula.

A line from Yeats comes to mind in regard to the Otherworld in general, but specifically when speaking of Tech Duinn and Donn’s dying wish -

‘In Ireland, this world and the world we go to after death are not far apart.’

Suffice it to say, the Otherworld has inspired numerous poems and exciting and moving tales, pieces of a time long gone by preserved (hopefully) forever through art. And today it is the source of much scholarly exploration and debate. How much of the Otherworld as we understand it now has been altered by Christianization? How many of the old tales were twisted and reinterpreted to suit the narratives of the Church? We do know that a great deal of this occurred within the preservation of Celtic lore and history, and what tales we have of the Otherworld were not left untouched by this. I hope that this piece, as brief as it is, might inspire others to explore the old Celtic tales in their many interpretations, for there is much to be enjoyed there, as well as much to be learned.

SOURCES & FURTHER READING:

'Cad Goddeu'

'Celtic Culture: A Historical Encyclopedia' - Koch, John T.

'Celtic Myths and Legends' - Rolleston, T.A.

'Dictionary of Celtic Mythology' - MacKillop, James

'Encyclopedia of Celtic Mythology and Folklore' - Monoghan, Patricia

'the Fairy Faith in Celtic Countries' - Evans-Wentz, W.Y.

'Hy Brasil: the Metamorphosis of an Island' - Freitag, Barbara

'Immram Brain mac Febail'

'Irish Fairy Tales' - Stephens, James

'the Lord of Ireland' - Ó hÓgáin, Dáithí; Prof.

'the Mabinogi and Other Medieval Welsh Tales' - trans. Ford, Patrick K.

'the Mabinogian - A New Translation' -Davies, Sioned

'Myth, Legend, & Romance: An Encyclopedia of Irish Folk Tradition' - Ó hÓgáin, Dáithí

'the Mythology of Ancient Britain and Ireland' - Squire, Charles

'Otherworlds: Fantasy and History in Medieval Literature' - Byrne, Aisling

'Preiddeu Annwn'

'the Religion of the Ancient Celts' - MacCulloch, J.A.

‘the Sacred Isle: Belief and Religion in pre-Christian Ireland’ - Ó hÓgain, Dáithí; Prof.

‘Tales of the Celtic Otherworld’ -Matthews, John

[dduane]

In the "We Invented Halloween" dep't...

[supercap2319]

"You bought another issue of Teen Fairy?" Sky asked from his position by the door. He watched as Y/N flipped through the color pages of the magazine as the ice fairy's head broke above the book and smiles.

"Of course I did. I like to take the quizzes and see who's my magical soulmate."

"How can you read that shit? It's complete rubbish." Sky said.

"Are the pictures rubbish too?" Y/N held up the magazine to see a picture of Sky shirtless and looking down at the ground in jeans. His mother's advisor thought Sky should capitalize on his well, let's just say that Sky had certain qualities that the youth of the Otherworld could get behind.

"You bought it because of me?" Sky asked.

"Duh. You're eye candy. Also, do they even have a story to go with your pictures, or is this the beginning of Eraklyon's onlyfans?"

Sky chuckles.

[crimescrimson]

Blue Creek Apartments in Silent Hill 2 (2024)

[retrace-104]

thought about how ortho is functionally immortal due to his physical form... though his miracle soul may be able to grow/mature. he’d outlive his family, remain with future generations of styx, coexist with malleus in his own long life, a physical memory/memento of our time in nrc...

idia takes care of his body now, of its repairs and upgrades, his evolution... but at some point he won’t be here to do it, would his successors take care of him? would he take care of himself? would he allow himself to exist until the very end of his world? would he shut down by choice in despair, or solace in having lived?

this was meant to be a reflection of the fact malleus wouldn’t have to be on his own even as he grows old,,,, lilia with him or not, ortho would also exist eternally, would he not? he’d be there, a constant immortalization of the memories built within nrc, of our journey together, of the suffering malleus, ortho himself, and do many other students, had to endure and overcome together.

malleus wouldn't be alone even centuries from now .. of course not, when an entire world, filled with so much life, surrounds him. but ortho would remain, too, someone who can reflect on many years that they'll come to endure together, many hardships they had to endure together and because of each other, would remain, even as malleus grows old himself...

mayhap even his older brother, phantom ortho, would remain, haunting, abiding, reminding, in death, in the abyss of the underworld...

ortho could remain , until the very end of the world , be it after societal collapse , or an end to all life as we know it.

and the world malleus lives in will be unrecognizable ; a thousand years from now... but the two can share in the memory, can confide in each other of the world they once lived in ...

[amylouioc]

Big huge shop update!!🧚✨

Been putting this off awhile but I've finally updated my shop with all the lovely new prints and bits that I've been making over the last year or so. Please check it out if you're interested.

Shop Link