Liminal life Goals

Witch| Folk Magician| Walker of Worlds| Oath~bound| Wisdom Seeker |

[soracities]

“Why We’re Drawn into Darkness”: Robert MacFarlane, interviewed by Steve Paulson for Natil.us

[enchantedbook]

Walpurgis Night Artist : lavestalu

[ducissatenebrarum]

Victorian Antique Memento Mori  Skull Watch Fusee Clock 19th Bovine Bone

[slavicafire]

Vintage Polish postcards with artwork by Stanisław Eljasz-Radzikowski. circa 1910. 

[mohd-s-deactivated20191015]

Lord Byron, Childe Harold’s Pilgrimage

[lailoken]

I recently returned home from a cross-country road trip to help my family back at home with a tricky situation, and had an experience while there that I wanted to share (and have since received permission.) Namely, I was guided by my Spirit Kith to a hidden spring filled with fish in the middle of the High Dessert.

While driving through a fairly isolated stretch of highway, my husband and I were trying to keep our eyes out for a fitting location where we could carry out the Gloaming Communion we undertake every Sunday. We generally perform this rite of communion within a Shrine we built in the forest by our home, but in times such as this when we're away from home, we ask for guidance from the Fae in finding the best place within which to honor them.

When I spotted an old, crumbling staircase that was built along the Cliffside at some point in the past, I trusted my gut and we pulled over there to inspect. While I was confident we would be taken to a fitting place, I had absolutely no idea we would find something as amazing as we did.

When we reached the top of the staircase, we were shocked to find a basin of rocks filled by a natural cliff spring, and inhabited by fish. What's more, there was a perfect little nook filled with snailshells beneath the spring, covered by an Ephedra bush, which was perfect for leaving our offering.

While I can't share the specific location, I have been given enthusiastic consent to share our experience and these pictures, so I do so gladly here.

Remember folks: learn to ask your Spirit Kith for guidance, and to trust the answers when you receive them! The results are often as surprising as they are powerful.

[cuteautumn]

TOMORROW IS HALLOWEEN!!!

[tomatoreddsworld-deactivated201]

WHAT THE FUCK IT’S CHRISTMAS EVE WHY DID SOMEONE REBLOG THIS

[derranger-deactivated20220102]

TOMORROW IS HALLOWEEN!!!

[partasah]

SERIOUSLY?! THIS IS CHRISTMAS EVE WHY WOULD YOU REBLOG THIS?!

[socialistexan]

TOMORROW IS HALLOWEEN!!!

[blackthornwren]

Incantation Magic

(Just some thoughts, not meant to be comprehensive, barely even coherent)

Incantatory magic to me is an elegant simplicity of words strung together in order to commend oneself to the protection and favor of divinity. The appeal to the spirits is a call to come forth, to guard the petitioner. The words themselves build around the caster as an armor - the words tell a story and, in the telling of it, makes story come to life by mimicking the events in the present time; a sort of microcosm, macrocosm effect. By telling the stories of the spirits (Christian or not), the speaker is viewed literally as calling down the essences, the spirits, of those same stories - seen as very real and independent beings with their own agency and arsenal - to enact upon themselves. Therefore, if the gods hold divine weapons and armor, the petitioner calls upon the gods to loan them the use or power of such instruments of fortitude and protection.

Healing magics by way of incantation weave similar stories to different effect. A charm might tell the story of an injury and how a god or spirit (often a saint) cured it. In this instance, the caster is asking to be loaned the same ability - essentially letting that spirit guide their hands to undertake the healing in the same way that spirit once did. Another form uses the stories of magical items, similar to the lorica (breastplate). The item's story is told and mimicking actions may take place during the recitation to pull on the power of the item itself and its history.

Incantatory storytelling is also used to drive out spirits that may be harmful, banishing them. In this case, the caster uses scenarios in their story that are either "impossible" or hearken to specific realms of spirits, place locations. Either way, it serves the purpose of sending it back or sending it away to a place that either doesn't exist or that cannot be escaped from (the impossibility, the non-existence, creates a perfect trap). By impossibility, it's not just a place that does not exist but also specific scenarios that would never happen. For example, in order for that spirit to be released a condition would need to be met that could never be met. It would be released on a date that would never occur, or under a circumstance that could never happen.

The storytelling aspect of incantation lends history and credence, adding weight to the words. Naming the gods or spirits involved is an immediate way to connect to them, to garner their interest, to appeal for their aid, and to put some of their power to the words being spoken and it's intended effect - if they decide to assist, that is.

"Apportioning" by incantation was used in similar fashion as the method of banishing I've described above, but by driving out the spirit of a sickness or the evil eye using a combination of various locations and repetition. The incantations would describe sending away the illness or spirit causing illness/misfortune to various places - a portion to the mountains, a portion to the rocks, a portion to the hills, a portion to the sea, and so on. By doing this, the purpose was to divide up the affliction or spirit and the "pieces" would be so many and so scattered, the malevolence would have no hope of ever reforming itself.

Symbolism within the words points to the powers ascribed to the being who is called upon for aid. Columkille portrayed as standing astride land and water denotes power over both land and sea. God being referred to as the King of Elements conveys his power as ultimate, dominion over all the elements and therefore, all else that falls under them. Charms calling upon Michael or Patrick evoke their strength, while Brigid and Mary are often called on for healing. Christ's baptism features in several healing charms meant to stop blood flow, and Christ himself is called upon by saints in healing charms - Peter's toothache, and Lucy's eyes. Brigid in particular is called for the protection of cattle and livestock but is also appealed to during childbirth as the midwife of Mary and foster-mother of Christ, and there may even have been a time when Brigid was appealed to as a healer of sight and eye-related injuries. As the spirit's regional folklore grew, so did their repertoire.

[ianasha]

St. Lucia

The 13th of December is the day of St. Lucia (Saint Lucy). She was a girl from Sicily, who was killed during the persecutions of the christians in the 300's. She is a well established saint in the Catholic and Orthodox church - but she is also very popular in Scandinavia and the nordics.

The Nordic Lucia

Lucia is presented a little differently in the nordic countries, and she is especially important to Sweden. Here she is shown as a young girl with long blonde hair, a white gown and most importantly - a crown with burning candles. She carries a tray of unique buns called "Lussebulle" or "lussekatt" made with saffron - the world's most expensive spice!

It is normal to have a small parade called "Luciatog" led by a girl chosen to portray Lucia, which is quite the honor and many girls (and boys!) hope to be chosen each year. She is given Lucia's crown and gives Lussekatts to the people the parade visits. They also sing a song dedicated to this day. In Sweden they even have a bigger "crowning" of a main Lucia in the cities.

There is also a lot of interesting stuff around how she has been mixed with several other christian and pagan characters, like Lucifer, Lilith, Christkindchen, Huldra and Lussi

[blairstales]

Scottish Folklore Songs (Historic Recordings)

The site Tobar An Dualchais is a collection of historic audio recordings in Scotland, and that includes songs. I collected just some of the folklore related ones into a list for you all.

I have no talent in singing, so I will have to leave that up to the rest of you. Some are in English, and other are in Gaelic.

Kelpies and Each-Uisge 🐎🌊

(link) A MHÒR, A MHÒR, TILL RID MHACAN. "This song, which was used as a cradle song, was said to have been a lament composed by a water-horse(each-uisge) whose mortal lover had gone, taking their child with her. He is pleading with her to return. " (Recorded in 1956)

(link) A GHAOIL LEIG DHACHAIGH GU MO MHÀTHAIR MI "This song takes the form of a conversation between a girl and a water-horse. The girl is asking him to let her return home to her mother. The water-horse has other ideas. It is clear from the last verse that the girl escaped. " (Recorded in 1954)

(link) 'ILLE BHIG, 'ILLE BHIG SHUNNDAICH Ò "This is a fairy song. It was said to have been composed by a girl who was in love with a water-horse. As the song describes, he was killed by her brothers. The song lists some of the gifts he had promised to give the girl. " (Recorded in 1963)

Mermaids 🧜‍♀️

(link) ÒRAN NA MAIGHDINN-MHARA "In this song a mermaid says that she was deceived. She fell in love with a man even though he was human and she was a mermaid. Her sleep is unsettled when there is bad weather. " (Recorded in 1963)

Selkies:

(link) THE GREAT SELKIE OF SULE SKERRY "Supernatural ballad in which a woman bears a son to a selkie." (Recorded in 1973)

(link) THE SELKIE "The woman is speculating on who her baby's father is, when he appears and tells her he is Gunhaemilar and he is a selkie [seal man]. She is distraught and turns down his proposal of marriage. He tells her to nurse the baby for seven years, then he will return and pay her. He comes back and she asks him to marry her, but he rejects her in the same words she used to turn him down. He says he will put a gold chain round his son's neck so she will know him. She marries a gunner who shoots both the selkie and his son and she dies of a broken heart. " (Recorded in 1971)

(link) UNKNOWN "A Shetland song mentioning the selkies." (Recorded in 1985)

Other:

(link) MORAG'S FAIRY GLEN "Song of a man telling the beauty of Morag's Fairy Glen, and bidding his love to meet him there. " (Recorded in 1952)

(link) FAIRY DANCE "This is the reel 'Fairy Dance' played on the fiddle. " (Recorded in 1970)

(link) CRODH CHAILEIN "This song belongs to the fairy songs tradition and was used as a milking song or lullaby. Colin's cattle referred to in the song are the deer. " (Recorded in 1955)

(link) TÀLADH NA MNATHA SÌDHE "This song is a fairy cradle song in which the speaker says she would wander in the night with her beloved child. Sections of the song contain vocables which belong to the piping tradition." (Recorded in 1970)

(link) HORO 'ILLE DHUINN SHUNNDAICH "A song in which a woman tells of the murder of her fairy lover who promised her the kertch of a married woman." (Recorded in 1994) (link) HÈ O HÒ A RAGHNAILL UD THALL "In this fairy song, a fairy woman is trying to get a herdsman called Ronald to come across a river to her. Fairies cannot cross water." (In some stories, certain types of fairies can't cross running water) (Recorded in 1953)

(link) HÓRO 'ILLE DHUINN SHUNNDAICH "Song about a woman with a fairy lover." (Recorded in 1962)

(link) ÒRAN AN LEANNAIN-SÌTH "In this song the bard tells of being visited by a fairy lover. She asks him to make her a song, which will win an award at the Mod. He describes her beautiful appearance and sweet voice. She promises to give him a magic wand. She tells him about some of her deeds, and reminds him to make the song as she requested." (Recorded in 1960)

[916gawd-deactivated20190411]

Reblog if you think public libraries are important and should be maintained.

[blairstales]

Bean-Nighe | Scottish Folklore

The Bean-Nighe, or ‘the washing woman,’ is often compared to the Irish banshee, but has some major differences. While the banshee is known for her screech that foretells death, the Bean-Nighe instead takes to washing the clothes of the soon-to-die.

"The Bean Nighe is witnessed in lonely places beside streams or pools of water washing the linens of those fated to die soon." A Encyclopedia of Fairies by Katharine Briggs (1976)

In Syke, she is said to be small as a child, and if a person caught her, she would answer any of his questions honestly, if the asker did the same.

In Perthshire, she is still small, but not quite the same.

"In the highlands of Perthshire the washing woman is represented as small and round, and dressed in pretty green. She spreads by moonlight the linen winding sheets of those soon to die, and is caught by getting between her and the stream." Superstitions of the Highlands & Islands of Scotland by John Gregorson Campbell (1900)

The one from Mull and Tiree is by far the strangest…which may also be why it is the most common description to hear people talk about. In that description, she is small, with one nostril, and overly long breasts…which do play an important part in the folklore.

"In Mull and Tiree she is said to have preternaturally long breasts, which are in the way as she stoops at her washing. She throws them over her shoulders, and they hang down her back. Whoever sees her must not turn away, but steal up behind and endeavor to approach her unawares. When he is near enough he is to catch one of her breasts, and, putting it to his mouth, call herself to witness that she is his first nursing or foster-mother (muime cìche). She answers that he has need of that being the case, and will then communicate whatever knowledge he desires. If she says the shirt she is washing is that of an enemy he allows the washing to go on, and that man’s death follows; if it be that of her captor or any of his friends, she is put a stop to." Superstitions of the Highlands & Islands of Scotland by John Gregorson Campbell (1900)

Most stories tell that she is a fairy, but some specify that she is a ghost of a woman who died in childbirth.

[saltandpine]

Gleann Cailliche, the valley of the old lady

'The Tigh na bodach houses representations of the Cailleach (old woman) and the Bodach (old man) and their Nighean (daughter) with some smaller statues said to represent other members of this mysterious family. These beautiful arcane looking water worn stones have legends that surround them. Tales I know, tell of a blessing or geas/taboo. Both are perhaps older than those who settled there. The tale recorded, by Dr Anne Ross (1993), follows something like this:

“The fragments … which have survived orally tell of an event which happened ‘many years ago’ when, in an unusually fierce snowstorm, an unnaturally large man and woman were seen coming down the mountain-side of the upper glen. They asked the people who were still settled there for hospitality and shelter. These were willingly given to them. This pleased the supernatural pair well and they took up residence in the glen when the inhabitants had built a thatched house large enough to accommodate them.”

“The woman was pregnant and in due course gave birth to a daughter. The weather was always favourable when they dwelt there. The stock flourished and the crops were always of the best. Then one day the time came when they must go. Before doing so, they promised that as long as they were remembered and their house kept in order, and everything done as they themselves had done it, they would bring it about that winters would be mild, the summers warm, and peace and prosperity would always be with the people who had been so generous to them. In memory of this event of long ago a small shrine in the form of a house was constructed and every Bealtainn the three stones representing the three deities would be taken out of the house and placed facing down the glen. There they remained until the house was re-thatched and made warm and comfortable for the winter and they were returned to the miniature house on the eve of Samhuinn. When the upper glen was flooded and the people moved away”

The two festivals mark the beginning and end of Summer in the old Celtic calendar. The significance to cow farmers is very direct. Bealtainn marked the time when herds were moved out to pasture at the start of summer. They were moved back at Samhuinn, the start of winter. The Cailleach and the Bodach providing blessing through the year to that which people found most precious – their land, cattle, families and clan. (Source)

[thecorpselight]

But the Cailleach Biorar (the Hag of the Water) is held in much dread, for it is believed that she still lives in a cave on the hill, and is ready to work her evil spells whenever opportunity offers, and her house is shown under the cairn, also the beaten path she traversed to the lake. Many efforts have been made to drain the lake, but the Druid priestess, the Hag of the Water, always interferes, and casts some spell to prevent the completion of the work. The water of the lake has, it is said, the singular property of turning the hair a silvery white; and the great Fionn having once bathed therein, he emerged a withered old man, and was only restored to youth by means of strong spells and incantations. Ancient Charms, Mystic Legends. Lady Wilde

[thecorpselight]

The Glaistig was regarded in the Scottish Highlands as a woman of human race who has been put under enchantments and to whom a fairy nature has been given. She is described as "a little woman, with long yellow hair reaching to her heels and usually dressed in green". She haunts farm-steadings, and is sometimes engaged in domestic duties, or in tending the cattle in the byre. She is also said to have been, while in life, a woman of honourable position, a former mistress of the house. Her character and appearance vary somewhat with locality, but on the whole she was regarded as a fairy by adoption rather than by nature and thus a species of link between the human and the supernatural.

[thecw4kids]

when you and your buddy are funny wrestling in the forest and the hunting god catches you

[ducissatenebrarum]

The grave memorial of Gijsbertus Maas, or Gisbertus Masius (1545 - 1614), the 4th bishop of ’s-Hertogenbosch, in the St. John’s Cathedral. His motto was “Omnia mors aequat”: 𝘋𝘦𝘢𝘵𝘩 𝘮𝘢𝘬𝘦𝘴 𝘦𝘷𝘦𝘳𝘺𝘰𝘯𝘦 𝘦𝘲𝘶𝘢𝘭.