| miss conceptions about witchery | by Lux for everyone |
By Rachel Raymond edited by Luxas
The word WITCH has one conotation. It however became a label stuffed full of stereotypes and misconceptions when it was viewed both asa business and a fad... for those of the written word and outsiders. Those of us living out of the broom closet,.....whoah.... witches were never in the broom closet, that is again based on the kitchen woman ideal...not witch had many opportunities to experience these misconceptions of ideals firsthand but most witch of the modern tend to go with 'sliver-ravens wording.
At first these misconceptions are based on fear and ignorance of both the outsider and religion as "we know god" people viewed the world, Truthfully the witch respects religion, because of its energy, as in its adept understanding to draw from the candle (soul to most). At best they are rooted in stereotypes and bad made-for-TV movies (not really, just bent view). Though she claims to have been openly Pagan for the past twelve years once again this isn't witch...., I have been fortunate thus far to escape the nastier side of religious intolerance (most witches know that being who you are you can't be challenged, because i have found it leaves the non spiritual no voice (they tend to go silent in any argument, and have to re-think themselves...which is good). I have taught open classes (as have i), led open circles(i chosen to do that privately..., done a Pagan radio show on a commercial radio station,(was contacted by my local paper on halloween, without giving them my adress and written Pagan articles credited with my real name (I use my magical name, given to me by my teacher who chosenme..., but those of magic(k) the serious know my real name... I have had ample opportunity to encounter all flavors and shades of misconceptions. (as have i)
The single most obvious misconception is that there is a connection between Satanism and Paganism or Wicca saddly there is, the use of the ideal symbol of the upsidedown pentacle and the knights of the templer god.... (ever hear of the horned god) The confusion is understandable since Satanists often call themselves Witches because of la veys book and his oposing view of goldendawn.... However, Witches are not Satanist this i agree, however they are tempted by the power of (the desire) long story... most pagan design, then wicca copycats wanted to remove their view from the 'christian, bad image, of which the ring is set as god 1, devil 0 . When someone calls me a Satanist I have a simple response. I don't believe in Satan (because she is wiccan , not witch), therefore I am clearly not a Satanist. (buckland's bible of the witch 83', and satanic witch in the 87-older) you judge
(buckland sold out to, farrars book) darn.... in this book you will find no word of "wicca" only witch,witch, witch
TYPES OF MISCONCEPTIONS
Most of the other misconceptions I have encountered fall into several categories. The first is that there is no such thing as a practicing Witch (saddly there are witches of practice, gypsy, and occult maeves) and they practice...lol-- that the only Witches you ever see are fictional media Witches. This misconception is followed closely by the idea that there are good Witches and bad Witches who practice "White" and "Black" magic respectively (magic has no color,only the idea that one can summon the baser forms of being as i have done on many a venture, heck even to accidently change a outcome(boy did i pay). The next most common misconception is that Witches are more powerful than "normal" people.(truthfully they are, but in a diffrent form, they share a based conncetion to the psychic, and mental, that gives way to the bridge of static, (touch a witch and see) Other misconceptions involve the way a Witch is supposed to look or behave. (truthfully they again got it fansiful but correct)
THE IMAGINARY WITCH
The imaginary Witch who can twitch her nose and make dirty dishes disappear is, alas, complete television fiction (agreed) however they can setup a energy whereby another will do as they have forseen, this is power, and takes great knowledge, to train the soul to push a thought, as i have and again do...without spellcasting. Fortunately, Witches who suck the life out of children (and ancient concept that the witch can draw youth from a child, but they can...truely, but not by killing...or harm.. (long story)or exact bloody revenge for some social slight are also B-grade fiction (saddly they can, in the form of telememory but in a limit, and setup by the charge, (gypsies, again done this for years..lol). Most distressing is the complete lack of brains exhibited by these media "Witches."
(agreed) but what a fad breaker... The pettiness of their concerns is matched only by the shortsightedness of their methods. The less people believe in these caricatures the better off wiccan all are (not witches, they welcome the fun to play with the fake). How harmful are these stereotypes? (not harmful) unless your a wiccan who wants to change the world)Do these portrayals affect popular opinion or merely reflect it?( halloween everday) j/k, they shed the idea of an image of spiritual mis-direction, but to each there own, until they get it right, then worry... As a practicing wiccan(she is), her concerns are dictated by her scope of influence. She's not the head of a major production studio (they are only interested in the ideals of the dark arts, and care not for pagan/wiccan ideals...and money...). I can't prevent Hollywood from creating stupid, fictional Witches/Wiccan. However, I do have friends who are exposed to these stereotypes (as have i, on many a time). They seem perfectly able to separate fictional cartoon witchcraft from what I do on the Full Moons.(agreed, but what the world see's it grows, however sooner or later things come together.....and being isn't just seeing)
My friends children have a real live (Wiccan claiming witch) to base their comparisons on. Most people don't, so to them Witches get lumped into the same category with vampires, poltergeists, werewolves, and predatory aliens from outer space as "imaginary" villains. (only by horror fans, and charmed "show fans") Witches quite have a voice, but most won't hear it, bacause they will be wondering why "they don't" and the witch is laughing and saying "soon"
GOOD WITCH, BAD WITCH
The whole idea of good Witches with white magic and bad Witches with black magic is a huge misconception (afight betwwen the image of witch and wiccan view, and then more of an ancient fight (remember lavey and his falling out with goldendawn...lol) the rest is the ideal welsh witchery and the traditional schools of witchcraft, with nothing more then the 3 degrees, dated in the 80's and the lessor banishing, saddly..., just like the myth of the good guys with white hats and the bad guys with the black hats.(traditionally the good guy wheres black and the bad white, because of the need to understand the other...) to pick apart witch is cool with me, it just shows what is and what isn't, just keep your emotions out, otherwise you are fighting a losing battle....Truthful words teach the heart, enrich the mind and learve the desire, the temptation is next.... I have yet to meet anyone who was totally aligned with good or evil. (i have, but they tend to switch) It has been so long since I thought of witchcraft in those black-and-white terms (heck even i had my views, until i met a cool witch...) that the last time somebody asked me if I was a good Witch/wiccan I said, "Yes, I am. If I was bad at being a Witch/wiccan after all these years why would I bother with it?" (a joke, but truthfully a witch has no side but there own, this i know very well) There are good and bad Witches just like there are good and bad teachers, bookkeepers, cooks, plumbers, and doctors.(lol) bad witch is one who uses the ideals of anger/regret/vengance in the idea of getting into their own inner demon, long story.... been there done that...
THE POWER OF WITCHES
The simplest misconception is the idea that Witches are more powerful than they really are (wiccans aren't unless they share the personality of the witches electrical gifts of soul), especially when it comes to money and gambling (thats more luck or numerology and feelings) all have them,(luck) is when your energy is in chain and your drawn, not leading the design of your spirit (test it). Granted, I have witnessed an occasional prosperity spell that was very effective. However, if I was any good at picking lucky Lotto numbers I would have done it for myself a long time ago.(truthfully you can,) i have been only 2 off....but we aren't suppost to gain, only give apush, that why magic(k) wascreated, there are no sides unless we own them in our soul...and you will be suprised that most know each secret...
Misconceptions also abound around love spells. Love is a magical phenomenon, no doubt about it.(agree) Goddess help you when it catches you by surprise.(always) It's not a pretty sight. However, love spells are widely recognized as being foolish and highly unethical. (but they work, if the harmony is there like music)Whether a love spell would work or not is irrelevant. (i have had them work all the times and even encountered a botched one by a young witch)Why would anyone in their right mind want it to work? (same reason, we live to communicate saddly) Who wants a lover who is only there because he or she was bespelled?(bewitched)...saddly again, only one who was rejected or prideful.) (she) have a Pagan friend who was accused of casting spells to ensnare the object of her affections.(was the first on my block to be called to help with spells like that, i perfer voodoo inks) She was highly offended. It is more than a little insulting when your beloved accuses you of casting a spell to make him or her fall in love with you,(agree) but dabblers, well aren't magically, only beginners.... as though your appearance and personality were so dreadful that you had to resort to magical coercion to find a mate.(naaa, i perfer,just getting back my own words)
WHO IS A "REAL" WITCH?
Sadly, the most consistent misconceptions I personally have encountered have come from some other Witches who were concerned about my "right" to call myself a Witch/wiccan. It's the One Right Way syndrome: the idea that only a Witch initiated and trained by the right person in the right way is a real Witch (agreed, if your understanding of witch workings, the ideal bewitching was limited, and they showed you, teaching a witch is a bad idea, because no one can truely teach you to be you, only how to do this or that as in charge, the rest is the evolving pattern of nature and skills. (example) an artist paints to setforth vision, a witch does magic(k) to develop her inner soul, and mages are their linking direction.....later info...My feeling is that witchy is as witchy does.(lol) but truthful, however wiccan isn't witchy does...
(I accept wiccan as an individual religion in the idea that it shaes witch like traits, but they seem to in working, practice and personal image, the ideal that witchcraft as in witch is composed of, and those that grow beyond this can develop their wiccan or witchy nature as they chose, but beginning is beginning, and saddly.....find any witchcraft book....
you will not, because to be a witch, as i was taught, it is about something that can't fit in any book...the experiences...(tools, info, traits yes/ being one.... no.....
THE APPEARANCE OF THE WITCH
Finally, there is a whole conglomeration of misconceptions about the way a Witch is supposed to look. The popular image of a toothless (yes, because of her love of sweets, sweets are the idea of never growing to adult, and the witch is a beautiful kid...at heart..., grinning hag ( because inside is your youth, outside the image of wisdom as an elder...with warts on the end of her nose (mean woman because they want to be alone, or just are, wort or blemish, caused by excessive fun and candy...lol mean gaze, yea...they are reading the image of the one they encounter...beware...lo
Men can (can't) be Witches, as can perky blondes in blue jeans, harried parents of toddlers, bank tellers, salespeople, programmers, lawyers, or waitresses. lol
(Saddly) only wiccan.... chosen
to have several books on the market that divest witchcraft of its misconceptions. Among these are "DRAWING DOWN THE MOON" by: Margot Adler and "THE TRUTH ABOUT WITCHCRAFT TODAY" by: Scott Cunningham.as their only link to the idea of Witch ...
Witch burnings, though a thing of the past, are still rather fresh in the Pagan/Wiccan memory. We still have a long way to go. There are many Wiccan's viewing themselves as witchwho are terrified of being discovered for fear of losing their jobs, their homes, or their children. This is why I encourage my students to be as open about their practice as they can. Every truthful account of witchcraft does a little bit more to drive back the misconceptions that endanger us all. As a practicing Witch you are your own best example of real witchcraft. So if you are ever confronted by misconceptions, take a deep breath, ground and center, and whenever possible enlighten and educate. You will be paving the way to a time when all Witches can dance skyclad and fearless under the light of the luminous Full Moon.
The word WITCH has one conotation. It however became a label stuffed full of stereotypes and misconceptions when it was viewed both asa business and a fad... for those of the written word and outsiders. Those of us living out of the broom closet,.....whoah.... witches were never in the broom closet, that is again based on the kitchen woman ideal...not witch had many opportunities to experience these misconceptions of ideals firsthand but most witch of the modern tend to go with 'sliver-ravens wording.
At first these misconceptions are based on fear and ignorance of both the outsider and religion as "we know god" people viewed the world, Truthfully the witch respects religion, because of its energy, as in its adept understanding to draw from the candle (soul to most). At best they are rooted in stereotypes and bad made-for-TV movies (not really, just bent view). Though she claims to have been openly Pagan for the past twelve years once again this isn't witch...., I have been fortunate thus far to escape the nastier side of religious intolerance (most witches know that being who you are you can't be challenged, because i have found it leaves the non spiritual no voice (they tend to go silent in any argument, and have to re-think themselves...which is good). I have taught open classes (as have i), led open circles(i chosen to do that privately..., done a Pagan radio show on a commercial radio station,(was contacted by my local paper on halloween, without giving them my adress and written Pagan articles credited with my real name (I use my magical name, given to me by my teacher who chosenme..., but those of magic(k) the serious know my real name... I have had ample opportunity to encounter all flavors and shades of misconceptions. (as have i)
The single most obvious misconception is that there is a connection between Satanism and Paganism or Wicca saddly there is, the use of the ideal symbol of the upsidedown pentacle and the knights of the templer god.... (ever hear of the horned god) The confusion is understandable since Satanists often call themselves Witches because of la veys book and his oposing view of goldendawn.... However, Witches are not Satanist this i agree, however they are tempted by the power of (the desire) long story... most pagan design, then wicca copycats wanted to remove their view from the 'christian, bad image, of which the ring is set as god 1, devil 0 . When someone calls me a Satanist I have a simple response. I don't believe in Satan (because she is wiccan , not witch), therefore I am clearly not a Satanist. (buckland's bible of the witch 83', and satanic witch in the 87-older) you judge
(buckland sold out to, farrars book) darn.... in this book you will find no word of "wicca" only witch,witch, witch
TYPES OF MISCONCEPTIONS
Most of the other misconceptions I have encountered fall into several categories. The first is that there is no such thing as a practicing Witch (saddly there are witches of practice, gypsy, and occult maeves) and they practice...lol-- that the only Witches you ever see are fictional media Witches. This misconception is followed closely by the idea that there are good Witches and bad Witches who practice "White" and "Black" magic respectively (magic has no color,only the idea that one can summon the baser forms of being as i have done on many a venture, heck even to accidently change a outcome(boy did i pay). The next most common misconception is that Witches are more powerful than "normal" people.(truthfully they are, but in a diffrent form, they share a based conncetion to the psychic, and mental, that gives way to the bridge of static, (touch a witch and see) Other misconceptions involve the way a Witch is supposed to look or behave. (truthfully they again got it fansiful but correct)
THE IMAGINARY WITCH
The imaginary Witch who can twitch her nose and make dirty dishes disappear is, alas, complete television fiction (agreed) however they can setup a energy whereby another will do as they have forseen, this is power, and takes great knowledge, to train the soul to push a thought, as i have and again do...without spellcasting. Fortunately, Witches who suck the life out of children (and ancient concept that the witch can draw youth from a child, but they can...truely, but not by killing...or harm.. (long story)or exact bloody revenge for some social slight are also B-grade fiction (saddly they can, in the form of telememory but in a limit, and setup by the charge, (gypsies, again done this for years..lol). Most distressing is the complete lack of brains exhibited by these media "Witches."
(agreed) but what a fad breaker... The pettiness of their concerns is matched only by the shortsightedness of their methods. The less people believe in these caricatures the better off wiccan all are (not witches, they welcome the fun to play with the fake). How harmful are these stereotypes? (not harmful) unless your a wiccan who wants to change the world)Do these portrayals affect popular opinion or merely reflect it?( halloween everday) j/k, they shed the idea of an image of spiritual mis-direction, but to each there own, until they get it right, then worry... As a practicing wiccan(she is), her concerns are dictated by her scope of influence. She's not the head of a major production studio (they are only interested in the ideals of the dark arts, and care not for pagan/wiccan ideals...and money...). I can't prevent Hollywood from creating stupid, fictional Witches/Wiccan. However, I do have friends who are exposed to these stereotypes (as have i, on many a time). They seem perfectly able to separate fictional cartoon witchcraft from what I do on the Full Moons.(agreed, but what the world see's it grows, however sooner or later things come together.....and being isn't just seeing)
My friends children have a real live (Wiccan claiming witch) to base their comparisons on. Most people don't, so to them Witches get lumped into the same category with vampires, poltergeists, werewolves, and predatory aliens from outer space as "imaginary" villains. (only by horror fans, and charmed "show fans") Witches quite have a voice, but most won't hear it, bacause they will be wondering why "they don't" and the witch is laughing and saying "soon"
GOOD WITCH, BAD WITCH
The whole idea of good Witches with white magic and bad Witches with black magic is a huge misconception (afight betwwen the image of witch and wiccan view, and then more of an ancient fight (remember lavey and his falling out with goldendawn...lol) the rest is the ideal welsh witchery and the traditional schools of witchcraft, with nothing more then the 3 degrees, dated in the 80's and the lessor banishing, saddly..., just like the myth of the good guys with white hats and the bad guys with the black hats.(traditionally the good guy wheres black and the bad white, because of the need to understand the other...) to pick apart witch is cool with me, it just shows what is and what isn't, just keep your emotions out, otherwise you are fighting a losing battle....Truthful words teach the heart, enrich the mind and learve the desire, the temptation is next.... I have yet to meet anyone who was totally aligned with good or evil. (i have, but they tend to switch) It has been so long since I thought of witchcraft in those black-and-white terms (heck even i had my views, until i met a cool witch...) that the last time somebody asked me if I was a good Witch/wiccan I said, "Yes, I am. If I was bad at being a Witch/wiccan after all these years why would I bother with it?" (a joke, but truthfully a witch has no side but there own, this i know very well) There are good and bad Witches just like there are good and bad teachers, bookkeepers, cooks, plumbers, and doctors.(lol) bad witch is one who uses the ideals of anger/regret/vengance in the idea of getting into their own inner demon, long story.... been there done that...
THE POWER OF WITCHES
The simplest misconception is the idea that Witches are more powerful than they really are (wiccans aren't unless they share the personality of the witches electrical gifts of soul), especially when it comes to money and gambling (thats more luck or numerology and feelings) all have them,(luck) is when your energy is in chain and your drawn, not leading the design of your spirit (test it). Granted, I have witnessed an occasional prosperity spell that was very effective. However, if I was any good at picking lucky Lotto numbers I would have done it for myself a long time ago.(truthfully you can,) i have been only 2 off....but we aren't suppost to gain, only give apush, that why magic(k) wascreated, there are no sides unless we own them in our soul...and you will be suprised that most know each secret...
Misconceptions also abound around love spells. Love is a magical phenomenon, no doubt about it.(agree) Goddess help you when it catches you by surprise.(always) It's not a pretty sight. However, love spells are widely recognized as being foolish and highly unethical. (but they work, if the harmony is there like music)Whether a love spell would work or not is irrelevant. (i have had them work all the times and even encountered a botched one by a young witch)Why would anyone in their right mind want it to work? (same reason, we live to communicate saddly) Who wants a lover who is only there because he or she was bespelled?(bewitched)...saddly again, only one who was rejected or prideful.) (she) have a Pagan friend who was accused of casting spells to ensnare the object of her affections.(was the first on my block to be called to help with spells like that, i perfer voodoo inks) She was highly offended. It is more than a little insulting when your beloved accuses you of casting a spell to make him or her fall in love with you,(agree) but dabblers, well aren't magically, only beginners.... as though your appearance and personality were so dreadful that you had to resort to magical coercion to find a mate.(naaa, i perfer,just getting back my own words)
WHO IS A "REAL" WITCH?
Sadly, the most consistent misconceptions I personally have encountered have come from some other Witches who were concerned about my "right" to call myself a Witch/wiccan. It's the One Right Way syndrome: the idea that only a Witch initiated and trained by the right person in the right way is a real Witch (agreed, if your understanding of witch workings, the ideal bewitching was limited, and they showed you, teaching a witch is a bad idea, because no one can truely teach you to be you, only how to do this or that as in charge, the rest is the evolving pattern of nature and skills. (example) an artist paints to setforth vision, a witch does magic(k) to develop her inner soul, and mages are their linking direction.....later info...My feeling is that witchy is as witchy does.(lol) but truthful, however wiccan isn't witchy does...
(I accept wiccan as an individual religion in the idea that it shaes witch like traits, but they seem to in working, practice and personal image, the ideal that witchcraft as in witch is composed of, and those that grow beyond this can develop their wiccan or witchy nature as they chose, but beginning is beginning, and saddly.....find any witchcraft book....
you will not, because to be a witch, as i was taught, it is about something that can't fit in any book...the experiences...(tools, info, traits yes/ being one.... no.....
THE APPEARANCE OF THE WITCH
Finally, there is a whole conglomeration of misconceptions about the way a Witch is supposed to look. The popular image of a toothless (yes, because of her love of sweets, sweets are the idea of never growing to adult, and the witch is a beautiful kid...at heart..., grinning hag ( because inside is your youth, outside the image of wisdom as an elder...with warts on the end of her nose (mean woman because they want to be alone, or just are, wort or blemish, caused by excessive fun and candy...lol mean gaze, yea...they are reading the image of the one they encounter...beware...lo
Men can (can't) be Witches, as can perky blondes in blue jeans, harried parents of toddlers, bank tellers, salespeople, programmers, lawyers, or waitresses. lol
(Saddly) only wiccan.... chosen
to have several books on the market that divest witchcraft of its misconceptions. Among these are "DRAWING DOWN THE MOON" by: Margot Adler and "THE TRUTH ABOUT WITCHCRAFT TODAY" by: Scott Cunningham.as their only link to the idea of Witch ...
Witch burnings, though a thing of the past, are still rather fresh in the Pagan/Wiccan memory. We still have a long way to go. There are many Wiccan's viewing themselves as witchwho are terrified of being discovered for fear of losing their jobs, their homes, or their children. This is why I encourage my students to be as open about their practice as they can. Every truthful account of witchcraft does a little bit more to drive back the misconceptions that endanger us all. As a practicing Witch you are your own best example of real witchcraft. So if you are ever confronted by misconceptions, take a deep breath, ground and center, and whenever possible enlighten and educate. You will be paving the way to a time when all Witches can dance skyclad and fearless under the light of the luminous Full Moon.
 | the inner witches tools | by Lux for everyone |
The greater tools:
wand and staff: the balance in the building of witch energy
(bridge of nature)
dagger/athame/thero: tool to channel, wall build and bond
(only to be used for something lasting)
pendant/talisman/amulet: the bonding tool to the witches and future witches powers and the key to conection to the psychic will
robe/lathi/pathing
blanket: ceremonial design only for use in the self image, truthful the
witch can have or not, but they use a special connection to it, to feel
the wind and the power of their oath....
rope/dubia/kackl:
the binding and bending of the time walls of space of the connection to
the keys of spiritual travel, even astral
bracelets: the 3 bracelets used in the conversion of your gifts
the first: to upgrade kenetic energy (spiritual bonding)
the second: to block others from reading you (tempra-transposition)
the third: to block or charge others of magic(k)
(there is a fourth, but hardly used by a witch)
circle:
the power and greatest secret of the witch 3 times entered, 5 times
power circled and 7 times it is rewarded..... but mainly acts a return
to the doorway of magic(k), truthfully the gifts of a witch develop on
their own, but if not chained to the circle, will weaken and sometimes
pass on to those more worthy.....
The book: as
one gains they transcribe, however the greater the book the greater the
key, the book of shadows isn't just a book you can just put notes and
spells in the history of the book and the spirits a witch traps or frees
are setup by the rope......but all will happen in time..
--------------------------------
As
for stones and incense and meditation, they are but adding to the real
nature of witch, and as for religion, once again a witch has a soul, no
matter the way it turns, but her nature is more then just dressup.....
lesson over.......goodluck
| the witches power | by Lux for everyone |
I read all the 5 books so far...ascute as they are, I wasn't going to touch them, but i was asked my opinion of it...
the books got the wizard mentality quite correct, not or ways of power though wizards and witches didn't go to any school, however they was welcomed.....library researching...mostly they was trained by those that was them before... mages and academies, came from the occult teachings, and the idea of educational openess... wizards don't use wands, only beginner witches did and as for witches it is only a level, then you need it no more
mature information : if a wizard had union with a witch their energy would climb beyond his own,....
it's the circle, and others want it to be some religious experience and not for the weak hearted or loving lost.... it is just the nature of ......being
just like when a witch bonds with a wizards aura, their spirit gains
more connection to the doors, as in kenetic dreams...and the un-seen
but when a wizard bonds with a witch, his earthly natures are made more solid.......connection to the emotions of the world.. it need only be company of, but when in a stronger truth the powers dance, sort of... binding to the closest field about...
It is the nature of witch to collect naturally or un-naturally (pushed)
While the nature of wizard to serve.......
(I ask you....who would gain more....??? ) but to get their it takes more then just company....
the books got the wizard mentality quite correct, not or ways of power though wizards and witches didn't go to any school, however they was welcomed.....library researching...mostly they was trained by those that was them before... mages and academies, came from the occult teachings, and the idea of educational openess... wizards don't use wands, only beginner witches did and as for witches it is only a level, then you need it no more
mature information : if a wizard had union with a witch their energy would climb beyond his own,....
it's the circle, and others want it to be some religious experience and not for the weak hearted or loving lost.... it is just the nature of ......being
just like when a witch bonds with a wizards aura, their spirit gains
more connection to the doors, as in kenetic dreams...and the un-seen
but when a wizard bonds with a witch, his earthly natures are made more solid.......connection to the emotions of the world.. it need only be company of, but when in a stronger truth the powers dance, sort of... binding to the closest field about...
It is the nature of witch to collect naturally or un-naturally (pushed)
While the nature of wizard to serve.......
(I ask you....who would gain more....??? ) but to get their it takes more then just company....
you can have all the gifts in the world but if you have not the keys, your as normal as any who have their own secrets each gift has a key and a doorway to more.....
Fire, the key is touch, the door is visions
Water, the key is spirit, the door is, power un-dreamed
Earth, the key is the dragon, the door is knowledge and time
Air, the key is.what you become..., the door is connection to all things
(as you gain doors you gain new gifts, 3 for each element,
Spirit, is the power you learn to wield.... as a witch, you will gain by your 3 forces......
(as a druid, you will gain by the 3 fountains
(as a wizard you gain by the 3 demons and dragons
you as a magic(k) seeker have now the info it takes 30 years to learn, lol
(as a druid, you will gain by the 3 fountains
(as a wizard you gain by the 3 demons and dragons
you as a magic(k) seeker have now the info it takes 30 years to learn, lol
| the degrees of | by Lux for everyone |
however, many solitaries try to place a value on their self learning, and this is good to a point, but bad to the world, why?
because of the worlds need for closet order and everything to be cataloged it is a race to have this new form of 'basic' way of studying witchcraft
to have the religious honors....or marks...
even if most books tell you you must join them,
or hive off sets...
the truth in this work only makes the idea that wicca can build a foundation like the churches, and that once again is fine and ok, but the idea that a wiccan degree or level of learning as i was taught could ever teach one 'the reality of witch workings' come on, wicca as we know only use a diffrent name and ideology to coverup what they themselves try to have inside, and that is the nature of witch itself....
then when confrounted with this, they say it's like pagan meaning you can be a wiccan witch or a witching wiccan and that is bad....I wish them all the luck in the world...
but wicca is no witchcraft, they study not the same, their lore isn't the same, only some of the tools are the same, and has a wiccan ever been burned at the stake....no......
but i'm not witch waring, just saying what is....
if i am wrong, send me a reply..... but
degrees are of academic and social learning and practice and experiences are exercied as well...
because of the worlds need for closet order and everything to be cataloged it is a race to have this new form of 'basic' way of studying witchcraft
to have the religious honors....or marks...
even if most books tell you you must join them,
or hive off sets...
the truth in this work only makes the idea that wicca can build a foundation like the churches, and that once again is fine and ok, but the idea that a wiccan degree or level of learning as i was taught could ever teach one 'the reality of witch workings' come on, wicca as we know only use a diffrent name and ideology to coverup what they themselves try to have inside, and that is the nature of witch itself....
then when confrounted with this, they say it's like pagan meaning you can be a wiccan witch or a witching wiccan and that is bad....I wish them all the luck in the world...
but wicca is no witchcraft, they study not the same, their lore isn't the same, only some of the tools are the same, and has a wiccan ever been burned at the stake....no......
but i'm not witch waring, just saying what is....
if i am wrong, send me a reply..... but
degrees are of academic and social learning and practice and experiences are exercied as well...
religious practice like the church, only quote the bible and its tellers....
what is wicca going to do the same....wheres their bible, they don't have one....unless the fararr's count...
what is wicca going to do the same....wheres their bible, they don't have one....unless the fararr's count...
but
the nature of learning in anything is to understand grasp what the
concept is, be graded and to be given a chance for advancement....agreed
education both spiritual and physical account for something if it is shared the same way as gained and used......
as for the degrees they are mock occult jestures
up
: to learn about magic (pentacle) in occult it is (triangle) 2nd degree
down to learn about the past (in occult it is down as well (triangle)
and then up again (pentacle) but in occult
we add (triangle with circle in the center) up
and then up again (pentacle) but in occult
we add (triangle with circle in the center) up
so compare.......
| vampir(ic) satanism ritual......lol | by Lux for everyone |
Name is "natas" get it right....
Dark angel of death is connected to Vampire lore, not Satan
(come on)
--- In blasphemyinfurs@y..., "Lilith Chryst"
wrote:
> The following is a personal recension of a ritual originating from
> the Temple of Set's Order of the Vampyre.
> This is an example of psychic vampirism projected through ritual
to
> maleficent ends and as such can be defined as Black Magick.
>
> "The subject of the attack is determined by the operator. Once the
> choice has been made to proceed do not go back on it, performing
the
> ritual once or twice a week. Black magick is only effective if
> performed with no trace of doubt and no qualm of conscience.
Failure
> to observe this will not only compromise the outcome but usually
> leads to rebound on the operant. Perform the ritual, secretly and
> passionately and with total singularity of purpose.
>
> Preparation.
> The altar positioned against the west wall should be draped in
black.
> Above and behind the altar hangs an inverted crucifix. If you are
> using a picture of the victim fix it to the wall below the cross.
On
> the altar should be two black candles, a ceremonial dagger, a
human
> skull or facsimile, a bell, and a chalice. Unlit incense is placed
in
> a suitable bowl and represents the Black Flame.
>
> Music.
> Anything which is potent and atmospheric and has meaning for you
and
> has vampyric or Satanic associations. I favour Scriabin's Poem of
> Ecstasy or Poem of Fire.
>
> Elixir.
> The chalice should be filled with blood or with red wine; that is
> your choice; It represents the blood of the sacrifice.
>
> Dress.
> Black and red should predominate. Materials and style are
determined
> by whatever makes you feel powerful and passionate. Your are a
> vampire...dress the part! An inverted pentagram should be worn as
an
> amulet.
>
>
> RITE.
> Ring the bell in the sequence of six times to the south, six to
the
> east, six times to the north. Pick up the dagger, pointing it at
the
> crucifix and recite.
> "In nomine dei nostri Satanas Luciferi Excelsi: In the name of the
> Lord Satan, His Excellency Lucifer, I command the Infernal Power
and
> Forces of Darkness within the Abyss."
> Trace the cross with the point of the dagger, top to bottom, right
to
> left.
>
> The incense is lit with the following invocation.
>
> "The Black Flame is kindled and the Gates of Hell swing open
> revealing the nocturnal demon _________, who comes forth to work
> his/her will upon creation.
> I call upon the elements to serve me and the Forces of Darkness to
> manifest my desires. Arise from your replete and infernal slumber.
> Arise!"
>
> Point the dagger at the crucifix and recite the invocation of the
> Elements.
>
> " Dragul! I seize upon your essence and manifest the power of the
> Vampyre. Come forth Bloody Prince, that i may use your form to
> execute my Will. Colour my form with your image, cloak me in
darkness
> that I may fly with the bat and stalk with the wolf and pierce
with
> icy fangs my chosen sacrifice."
>
> Raise the chalice in your left hand, and with your left make the
sign
> of the cornu. Dip the horned fingers in the cup and asperge the
> crucifix with the blood so that it runs down over the image of the
> victim reciting;
>
> "In Nomine Dei Nostri Satanas. As The Lord of The World brought
the
> Impostor to blood and ruin so will I, ________, destroy you,
______"
>
> Recite the following runnimg your middle finger around the rim of
the
> chalice widdershins.
>
> " I partake of this chalice, The Vessel of Life, and gorge myself
on
> the essence of __________."
>
> Drink from the chalice, draining it completely.
>
>
>
>
> The Summoning and Conclusion will follow.
>
>
> Ave Satanus.
> LILITH CHRYST OCTOBER O2
wrote:
> The following is a personal recension of a ritual originating from
> the Temple of Set's Order of the Vampyre.
> This is an example of psychic vampirism projected through ritual
to
> maleficent ends and as such can be defined as Black Magick.
>
> "The subject of the attack is determined by the operator. Once the
> choice has been made to proceed do not go back on it, performing
the
> ritual once or twice a week. Black magick is only effective if
> performed with no trace of doubt and no qualm of conscience.
Failure
> to observe this will not only compromise the outcome but usually
> leads to rebound on the operant. Perform the ritual, secretly and
> passionately and with total singularity of purpose.
>
> Preparation.
> The altar positioned against the west wall should be draped in
black.
> Above and behind the altar hangs an inverted crucifix. If you are
> using a picture of the victim fix it to the wall below the cross.
On
> the altar should be two black candles, a ceremonial dagger, a
human
> skull or facsimile, a bell, and a chalice. Unlit incense is placed
in
> a suitable bowl and represents the Black Flame.
>
> Music.
> Anything which is potent and atmospheric and has meaning for you
and
> has vampyric or Satanic associations. I favour Scriabin's Poem of
> Ecstasy or Poem of Fire.
>
> Elixir.
> The chalice should be filled with blood or with red wine; that is
> your choice; It represents the blood of the sacrifice.
>
> Dress.
> Black and red should predominate. Materials and style are
determined
> by whatever makes you feel powerful and passionate. Your are a
> vampire...dress the part! An inverted pentagram should be worn as
an
> amulet.
>
>
> RITE.
> Ring the bell in the sequence of six times to the south, six to
the
> east, six times to the north. Pick up the dagger, pointing it at
the
> crucifix and recite.
> "In nomine dei nostri Satanas Luciferi Excelsi: In the name of the
> Lord Satan, His Excellency Lucifer, I command the Infernal Power
and
> Forces of Darkness within the Abyss."
> Trace the cross with the point of the dagger, top to bottom, right
to
> left.
>
> The incense is lit with the following invocation.
>
> "The Black Flame is kindled and the Gates of Hell swing open
> revealing the nocturnal demon _________, who comes forth to work
> his/her will upon creation.
> I call upon the elements to serve me and the Forces of Darkness to
> manifest my desires. Arise from your replete and infernal slumber.
> Arise!"
>
> Point the dagger at the crucifix and recite the invocation of the
> Elements.
>
> " Dragul! I seize upon your essence and manifest the power of the
> Vampyre. Come forth Bloody Prince, that i may use your form to
> execute my Will. Colour my form with your image, cloak me in
darkness
> that I may fly with the bat and stalk with the wolf and pierce
with
> icy fangs my chosen sacrifice."
>
> Raise the chalice in your left hand, and with your left make the
sign
> of the cornu. Dip the horned fingers in the cup and asperge the
> crucifix with the blood so that it runs down over the image of the
> victim reciting;
>
> "In Nomine Dei Nostri Satanas. As The Lord of The World brought
the
> Impostor to blood and ruin so will I, ________, destroy you,
______"
>
> Recite the following runnimg your middle finger around the rim of
the
> chalice widdershins.
>
> " I partake of this chalice, The Vessel of Life, and gorge myself
on
> the essence of __________."
>
> Drink from the chalice, draining it completely.
>
>
>
>
> The Summoning and Conclusion will follow.
>
>
> Ave Satanus.
> LILITH CHRYST OCTOBER O2
Ave, christo, and the wording is church not satanic....lol
"Ilcocume de sebra sen saitou natus memoria"
dark magic wording....book of astortoth
| the path of a lifetime or longer | by Lux for everyone |
To the one or ones i find glory in
i embrace with their soul, i'll let forth all my silent secrets, and carry into an union of magical desire that even the heavens and earth can call the next eden, and whom travel this path with me, share in the fruits of the universe as granted by all the creatures of making, they whom have that goddess like spirit and embrace both the true and uguly to know the light that bends the timeclock shall gather within my circle or circles made imortal by the union, marking, and true to bare past...of the witches power and wizards way...
i embrace with their soul, i'll let forth all my silent secrets, and carry into an union of magical desire that even the heavens and earth can call the next eden, and whom travel this path with me, share in the fruits of the universe as granted by all the creatures of making, they whom have that goddess like spirit and embrace both the true and uguly to know the light that bends the timeclock shall gather within my circle or circles made imortal by the union, marking, and true to bare past...of the witches power and wizards way...
Witches teach the magi to be
as the Magiester/or Wizard teaches the witch to be
an endless circle, that returns you when your called.....
| dragonic magic philosophy | by Lux for everyone |
AirThe
element of Air governs the eastern quarter of the circle. Its dragon
ruler is Sairys (sair'-iss), who oversees the dragons of breezes and
winds. Its colour is pure yellow; it is considered warm and moist. The
positive associations of Air are: sunrise, spring, the breath, optimism,
joy, intelligence, mental quickness, renewing. Negative associations
are: frivolity, gossip, fickleness, inattention, bragging,
forgetfulness. Dragons of this element belong to a family of Draconic
beings whose subspecies include those of wind, storm, and weather. At
times they join forces with the dragons of fire and volcanoes, seas and
other waters, mountains and forests, and chaos. Just as no one element
works totally alone, whether in magickal endeavours or physicals
activities, elemental dragons join their great powers to accomplish
tasks. Sometimes there is conflict of elemental powers, producing great
atmospheric and environmental disturbances, but mostly the elementals
work in harmony. Air Dragons
Air Dragons are the third rarest of the four types of Elemental Dragons.
Pros: Air Dragons are extremely caring, and always put others before themselves. They are unselfish, very friendly, forgiving and sincere. Air Dragons get to know others well before casting judgement. They are quite open-minded and respect others. They can be quite beautiful.
Cons: Air Dragons can be very shy and diplomatic, and often keep their thoughts and opinions to themselves.They are slow to see faults in others, and thus are quite gullible at times. They can be slow to catch on, and sometimes act stupidly.
Earth
The element of Earth rules the northern quarter of the circle. Its ruler is Grael (grail), who oversees the dragons of mountains, land, minerals, gems, and moonbeams. Its colour is clear, dark green; it is cold and dry. Positive associations of Earth are: midnight, winter, respect, endurance, responsibility, stability, prosperity, thoroughness, purpose in life. Negative associations are: rigidity, unwillingness to change or see another side of a problem, stubbornness, lack of conscience, vacillation.
Earth-element dragons are the most placid, unless they are required to stir up great disruptive energies such as earthquakes. The subspecies belonging to this element are the dragons of the mountains and forests and those of desert and arid regions. As might be easily guessed, the element of Earth often works closely with dragons of fire and volcanoes and those of chaos and destruction.
The Earth Dragon.
The Earth dragons are usually associated with being green or brown And living in caves, mountains or forests. They can be as small as snakes and grow as large as the trees. The are mainly associated with the direction of North.
A dragon of earth is likely to be placid and wise. Being a counsil figure for those in need and often coming to humans to give guidance. On a magickal scale all dragons are extremely powerful, but the these types of dragons prefer to be what you call a "judemental" dragon. If invoked into your circle a judemental dragon will judge you and whoever else you ask to be judged. It is often that a judemental dragon will be accompied by a justice dragon. If for some reason the dragon of earth feels that you being jugded is not enough, he will often invite a justice dragon to accompany him. Justice dragons can be those of earth but are better skilled in the judging area. A justice dragon will feel no remorse and therefore are usually Chaotic or Spirit dragons.
Baby earth dragons are often sent to humans to become guardians, or to just get a general idea of humans. They are never abandonded by their parents, but are encouraged from birth to lead their own lives... People who have re-encarnated from an earth dragon are usually Intellectuals and great thinkers. They will often teach their fellow humans even if they are not professional teachers. They enjoy nature and the out doors. They usually have minor talents in most or all of the psi-skills, ocasionally they have major talents, but usually in a few selected abilities like empathy, or clairvoyance. They are often very heavily into spirituality and religion.
Earth Dragons are the most common of all the Elemental Dragons.
Pros: Earth Dragons are the most mentally advanced of Elemental Dragons. They are also the most down-to-Earth and practical.
Cons: Earth Dragons can be very cynical, and rarely have time for others. They can be rude and abrupt, and often think of themselves as above others. They can be insulting for no apparent reason.
Dragons of Wind, Storm, and Weather
Dragons of wind and storm and weather are long, slender dragons, some of them with great gauzy wings, others with the Oriental "flying-lump" on their foreheads. Down the spine of the back flutter thin fringes of membrane tissue. The tend to be pale yellows and pale blues, but change to angry red-orange, purple, or black when they call up storms. Long, feathery antennae rise above their eye ridges.
They are excellent helpers to control excesses in the weather; getting things moving in your life, especially in the areas of creativity and the mental processes; protection; flexibility of the mind; openness to new ideas; sweeping away obstacles, most of ten in a dramatic fashion.
Sometimes these dragons have feather-looking scales that surround their eyes and necks. Such a dragon was the British Henham dragon, which was well documented in 1669. It was described as being only about nine feet long with small wings and rather curious eyes surrounded by 'feathers'. The Henham dragon put in repeated appearances before a number of observers for several years before it disappeared.
Fire
The element of Fire governs the southern quarter of the circle. Its dragon ruler is Fafnir, who oversees the dragons of Fire and the sunbeams. Its colour is pure red; it is considered warm and dry. The positive associations of Fire are: noon, summer, the sun, blood, enthusiasm, activity, change, passion, courage, daring, will power, leadership. Negative associations are: hate, jealousy, fear, anger, war, ego, conflicts, lightning. Subspecies of the Fire-element dragon family are those of fire and volcanoes. The subspecies of desert and arid-region dragons, and those of chaos and destruction, often work closely with draconic entities of this element. Dragons of Fire and VolcanoesFire dragons are all shades of reds, oranges, and deep yellows. They have thick, heavy bodies and long snakelike necks and tails. Some of them sleep in dormant volcanoes for long periods of time before they once again become activeThese dragons are also visible in forest fires and large structure blazes. They are VERY unpredictable, unreliable, and difficult to work with. If not properly handled, and then only within a cast and sealed circle, fire dragons will do as they please with a magician's spell. They will achieve the asked-for end result, but may "burn" their way through everything to get there.
Dragons of Fire and volcanoes help with personal purification on all levels of being, energy, courage, stamina to pursue goals and finish projects, remove obstacles and barriers. Be very certain you want their help in the barrier-removal, for these dragons will go through and over anything and anyone to achieve the goal. The results can be swift and difficult to handle emotionally. The Fire Dragon.
Fire dragons are usually red in colour but can vary from orange to a deep plum colour. They are the guardians of south and dwell in hot caves or volcanoes. These dragons can handle extreme heat and breathe fire. Fire dragons are not "evil" in anyway what so ever but do have an extreme temper that most are weary of. These dragons have little patience for those who are just starting in dragon magick and often will not participate unless they feel the magician is of equal power. Which is very rare... However, if you have be-friended a fire dragon they will always be faithful and would love to collaborate with their human friends.
Fire dragons are solitary beings and do not practise magick with other dragons. They are also extremely unfriendly to their own species, with a few exeptions. They do have mates though and often choose to live a life alone with their chosen partner. They do not like other intelligent species, and would rather eat a sentient than make conversation with it. Having 2 fire dragons in the same place at the same time is likely to cause chaos. They are very competitive beings and need to be kept at a balance at all times.
Baby Fire dragons usually leave their mothers side at an early age to go cause trouble. They often enter a humans home and knock things around for their own amusement.
Fire dragons who have been re-encarnated as humans tend to be loners, usually have very short fuses and stay angry for a very long time. They are fiercely loyal to causes they beleive in, and they are stubborn as mules. They have a fascination with fire to the point of pyromania, and some will find that flames around them, whether they are candles, or fireplaces, or otherwise, will react with their emotions and mental states.
Fire dragons preferred raw elemental magicks to psi-magicks and more conventional magicks.
The fire dragon is known to be in legends the most competitive and expects a lot from people. One of the other traits of the fire dragon is that it is very ambitious and very short-tempered, as everyone already knows. The fire dragon has to have a master in order to learn how to communicate without force.
Fire Dragons are the second rarest of the four types of Elemental Dragons.
Pros: Fire Dragons are physically the strongest of the four Elemental Dragons. They are very brave, honest and loyal, and always true to their word. Fire Dragons are also extremely battle smart.
Cons: Fire Dragons tend to be very full of themselves, and, at times, proud. They never admit when they're wrong, and tend to think of themselves as better than others.
Dragons of the Seas and Various Waters
Dragons who dwell in the seas, lakes, rivers, ponds, and other bodies or water, whether large or small, are basically shaped like Oriental Dragons. They are usually long and serpent-like, usually without legs or wings.
They are a variety of shades of blue, from silver-blue to dark blue-green. In fact, their shades cover all the hues of the water in which they reside. All of them have a silvery hue to their scales with some shade of blue predominant on the belly scales. They have feathery fringes about their mouths and down their backs. They have large horny eye sockets set in a rather flat snakelike head. These dragons can be very large or very small, depending on their dwelling place. Dragons of the seas and various waters help with emotions, either calming them or breaking through a barrier built around them; movement, both to get events moving and to keep things fluid; calmness on all levels of being and in all circumstances; creating changes, especially those brought about by breaking free of people who control us through our emotions.
Sightings of these creatures is so well documented that one can dismiss the sceptics' observations that people are only seeing dolphins, squids, or other common water creatures. Sea dragons have been seen all around the world, but especially off the coasts of Scandinavia, Denmark, the British Isles, and North America, as well as in various lochs, lakes, and rivers. No other Draconic species have been so well documented as those of the various waters. Not only in stories and myths, but official records of several governments.
Some of the characteristics of this dragon is that is has a more positive attitude on things and also it has a more positive approach and also is less selfish and less power hungry than most dragons are. That is why that this dragon is on the most worshiped next to the fire dragon.
Water Dragons (or Ice Dragons) are the rarest of the four Elemental Dragons.
Pros: Ice Dragons are generally the most beautiful of Dragons, and are kind and very motherly. Ice Dragons tend to be very understanding and are good listeners. They are also the most magickally advanced.
Cons: Ice Dragons tend to be very snobby and up-themselves. They judge others quickly and on appearance. They also have an apparent stubborn streak in them.
Dragons of the Mountains and Forests
Dragons of the mountains and forests generally have the look of the Western Dragon, with heavier body, four legs, huge wings, long neck, and tail. Mountain dragons are much heavier looking in the body than those of forests. Dragons of the mountains and forests help to build long-lasting foundations in life; long-range goals; stability; physical and mental endurance; responsibility and sometimes the strength to stand up under existing responsibilities; enduring prosperity and success that come through personal effort and planning.
Forest dragons inhabit stretches of deep forests, groves, sometimes solitary clusters of trees. They like the changing pattern of sunlight through the branches and leaves. They tend to get upset and sometimes belligerent if their forests are damaged or destroyed without a good explanation.
Both mountain and forest dragons have been known to inhabit areas close to human towns and farms. Sometimes this created conflict, sometimes not, depending upon the behaviour of the humans. After the belligerent Christians gained power, dragons were hunted with great determination, until they withdrew from the physical plane. Some of these dragons are of the variety that at one time lived in or around barrows or burial mounds, especially if there was treasure inside. Mountain dragons usually are found in the high, rocky peaks or rugged outcroppings. Some of the older ones staked out their domains on the very top where the wind and snow caress their great bodies.
Dragons of both the mountains and forests are shades of greens, browns, and blues and often have upright rows of sharp scales down their necks and backs.
Guardian dragons
These come in various shapes, sizes and colors. Usually quite small in size, but not always. Little guardians are colored in pastel or lighter shades with belly scales of a myriad of hues. Dragons age very slowly, therefore the juvenile stage could last a hundred or more years. The older adult dragons range in size from (tiger size to huge) and their scales are more pronounced and harder. Little guardian dragons have softer scales and are supervised by one or more adult dragons for protection and safety. Guardian dragons will help protect you and your property, if they are your friend. They are invisible, quiet and very playful, especially with the household pets. They love children and follow them about with great interest.
Black Dragon (Dragon, Chromatic)
Black dragons are usually found in swamps and jungles. Their dark colour helps them to camoflague themselves, and they are excellent swimmers. These dragons are abusive and selfish, abandoning their young to save themselves. The primary diet of black dragons consists of aquatic creatures. Compared to other dragons they are not as intelligent, and are about 30 to 100 feet long. Their breath weapon is acid.
Air Dragons are the third rarest of the four types of Elemental Dragons.
Pros: Air Dragons are extremely caring, and always put others before themselves. They are unselfish, very friendly, forgiving and sincere. Air Dragons get to know others well before casting judgement. They are quite open-minded and respect others. They can be quite beautiful.
Cons: Air Dragons can be very shy and diplomatic, and often keep their thoughts and opinions to themselves.They are slow to see faults in others, and thus are quite gullible at times. They can be slow to catch on, and sometimes act stupidly.
Earth
The element of Earth rules the northern quarter of the circle. Its ruler is Grael (grail), who oversees the dragons of mountains, land, minerals, gems, and moonbeams. Its colour is clear, dark green; it is cold and dry. Positive associations of Earth are: midnight, winter, respect, endurance, responsibility, stability, prosperity, thoroughness, purpose in life. Negative associations are: rigidity, unwillingness to change or see another side of a problem, stubbornness, lack of conscience, vacillation.
Earth-element dragons are the most placid, unless they are required to stir up great disruptive energies such as earthquakes. The subspecies belonging to this element are the dragons of the mountains and forests and those of desert and arid regions. As might be easily guessed, the element of Earth often works closely with dragons of fire and volcanoes and those of chaos and destruction.
The Earth Dragon.
The Earth dragons are usually associated with being green or brown And living in caves, mountains or forests. They can be as small as snakes and grow as large as the trees. The are mainly associated with the direction of North.
A dragon of earth is likely to be placid and wise. Being a counsil figure for those in need and often coming to humans to give guidance. On a magickal scale all dragons are extremely powerful, but the these types of dragons prefer to be what you call a "judemental" dragon. If invoked into your circle a judemental dragon will judge you and whoever else you ask to be judged. It is often that a judemental dragon will be accompied by a justice dragon. If for some reason the dragon of earth feels that you being jugded is not enough, he will often invite a justice dragon to accompany him. Justice dragons can be those of earth but are better skilled in the judging area. A justice dragon will feel no remorse and therefore are usually Chaotic or Spirit dragons.
Baby earth dragons are often sent to humans to become guardians, or to just get a general idea of humans. They are never abandonded by their parents, but are encouraged from birth to lead their own lives... People who have re-encarnated from an earth dragon are usually Intellectuals and great thinkers. They will often teach their fellow humans even if they are not professional teachers. They enjoy nature and the out doors. They usually have minor talents in most or all of the psi-skills, ocasionally they have major talents, but usually in a few selected abilities like empathy, or clairvoyance. They are often very heavily into spirituality and religion.
Earth Dragons are the most common of all the Elemental Dragons.
Pros: Earth Dragons are the most mentally advanced of Elemental Dragons. They are also the most down-to-Earth and practical.
Cons: Earth Dragons can be very cynical, and rarely have time for others. They can be rude and abrupt, and often think of themselves as above others. They can be insulting for no apparent reason.
Dragons of Wind, Storm, and Weather
Dragons of wind and storm and weather are long, slender dragons, some of them with great gauzy wings, others with the Oriental "flying-lump" on their foreheads. Down the spine of the back flutter thin fringes of membrane tissue. The tend to be pale yellows and pale blues, but change to angry red-orange, purple, or black when they call up storms. Long, feathery antennae rise above their eye ridges.
They are excellent helpers to control excesses in the weather; getting things moving in your life, especially in the areas of creativity and the mental processes; protection; flexibility of the mind; openness to new ideas; sweeping away obstacles, most of ten in a dramatic fashion.
Sometimes these dragons have feather-looking scales that surround their eyes and necks. Such a dragon was the British Henham dragon, which was well documented in 1669. It was described as being only about nine feet long with small wings and rather curious eyes surrounded by 'feathers'. The Henham dragon put in repeated appearances before a number of observers for several years before it disappeared.
Fire
The element of Fire governs the southern quarter of the circle. Its dragon ruler is Fafnir, who oversees the dragons of Fire and the sunbeams. Its colour is pure red; it is considered warm and dry. The positive associations of Fire are: noon, summer, the sun, blood, enthusiasm, activity, change, passion, courage, daring, will power, leadership. Negative associations are: hate, jealousy, fear, anger, war, ego, conflicts, lightning. Subspecies of the Fire-element dragon family are those of fire and volcanoes. The subspecies of desert and arid-region dragons, and those of chaos and destruction, often work closely with draconic entities of this element. Dragons of Fire and VolcanoesFire dragons are all shades of reds, oranges, and deep yellows. They have thick, heavy bodies and long snakelike necks and tails. Some of them sleep in dormant volcanoes for long periods of time before they once again become activeThese dragons are also visible in forest fires and large structure blazes. They are VERY unpredictable, unreliable, and difficult to work with. If not properly handled, and then only within a cast and sealed circle, fire dragons will do as they please with a magician's spell. They will achieve the asked-for end result, but may "burn" their way through everything to get there.
Dragons of Fire and volcanoes help with personal purification on all levels of being, energy, courage, stamina to pursue goals and finish projects, remove obstacles and barriers. Be very certain you want their help in the barrier-removal, for these dragons will go through and over anything and anyone to achieve the goal. The results can be swift and difficult to handle emotionally. The Fire Dragon.
Fire dragons are usually red in colour but can vary from orange to a deep plum colour. They are the guardians of south and dwell in hot caves or volcanoes. These dragons can handle extreme heat and breathe fire. Fire dragons are not "evil" in anyway what so ever but do have an extreme temper that most are weary of. These dragons have little patience for those who are just starting in dragon magick and often will not participate unless they feel the magician is of equal power. Which is very rare... However, if you have be-friended a fire dragon they will always be faithful and would love to collaborate with their human friends.
Fire dragons are solitary beings and do not practise magick with other dragons. They are also extremely unfriendly to their own species, with a few exeptions. They do have mates though and often choose to live a life alone with their chosen partner. They do not like other intelligent species, and would rather eat a sentient than make conversation with it. Having 2 fire dragons in the same place at the same time is likely to cause chaos. They are very competitive beings and need to be kept at a balance at all times.
Baby Fire dragons usually leave their mothers side at an early age to go cause trouble. They often enter a humans home and knock things around for their own amusement.
Fire dragons who have been re-encarnated as humans tend to be loners, usually have very short fuses and stay angry for a very long time. They are fiercely loyal to causes they beleive in, and they are stubborn as mules. They have a fascination with fire to the point of pyromania, and some will find that flames around them, whether they are candles, or fireplaces, or otherwise, will react with their emotions and mental states.
Fire dragons preferred raw elemental magicks to psi-magicks and more conventional magicks.
The fire dragon is known to be in legends the most competitive and expects a lot from people. One of the other traits of the fire dragon is that it is very ambitious and very short-tempered, as everyone already knows. The fire dragon has to have a master in order to learn how to communicate without force.
Fire Dragons are the second rarest of the four types of Elemental Dragons.
Pros: Fire Dragons are physically the strongest of the four Elemental Dragons. They are very brave, honest and loyal, and always true to their word. Fire Dragons are also extremely battle smart.
Cons: Fire Dragons tend to be very full of themselves, and, at times, proud. They never admit when they're wrong, and tend to think of themselves as better than others.
Dragons of the Seas and Various Waters
Dragons who dwell in the seas, lakes, rivers, ponds, and other bodies or water, whether large or small, are basically shaped like Oriental Dragons. They are usually long and serpent-like, usually without legs or wings.
They are a variety of shades of blue, from silver-blue to dark blue-green. In fact, their shades cover all the hues of the water in which they reside. All of them have a silvery hue to their scales with some shade of blue predominant on the belly scales. They have feathery fringes about their mouths and down their backs. They have large horny eye sockets set in a rather flat snakelike head. These dragons can be very large or very small, depending on their dwelling place. Dragons of the seas and various waters help with emotions, either calming them or breaking through a barrier built around them; movement, both to get events moving and to keep things fluid; calmness on all levels of being and in all circumstances; creating changes, especially those brought about by breaking free of people who control us through our emotions.
Sightings of these creatures is so well documented that one can dismiss the sceptics' observations that people are only seeing dolphins, squids, or other common water creatures. Sea dragons have been seen all around the world, but especially off the coasts of Scandinavia, Denmark, the British Isles, and North America, as well as in various lochs, lakes, and rivers. No other Draconic species have been so well documented as those of the various waters. Not only in stories and myths, but official records of several governments.
Some of the characteristics of this dragon is that is has a more positive attitude on things and also it has a more positive approach and also is less selfish and less power hungry than most dragons are. That is why that this dragon is on the most worshiped next to the fire dragon.
Water Dragons (or Ice Dragons) are the rarest of the four Elemental Dragons.
Pros: Ice Dragons are generally the most beautiful of Dragons, and are kind and very motherly. Ice Dragons tend to be very understanding and are good listeners. They are also the most magickally advanced.
Cons: Ice Dragons tend to be very snobby and up-themselves. They judge others quickly and on appearance. They also have an apparent stubborn streak in them.
Dragons of the Mountains and Forests
Dragons of the mountains and forests generally have the look of the Western Dragon, with heavier body, four legs, huge wings, long neck, and tail. Mountain dragons are much heavier looking in the body than those of forests. Dragons of the mountains and forests help to build long-lasting foundations in life; long-range goals; stability; physical and mental endurance; responsibility and sometimes the strength to stand up under existing responsibilities; enduring prosperity and success that come through personal effort and planning.
Forest dragons inhabit stretches of deep forests, groves, sometimes solitary clusters of trees. They like the changing pattern of sunlight through the branches and leaves. They tend to get upset and sometimes belligerent if their forests are damaged or destroyed without a good explanation.
Both mountain and forest dragons have been known to inhabit areas close to human towns and farms. Sometimes this created conflict, sometimes not, depending upon the behaviour of the humans. After the belligerent Christians gained power, dragons were hunted with great determination, until they withdrew from the physical plane. Some of these dragons are of the variety that at one time lived in or around barrows or burial mounds, especially if there was treasure inside. Mountain dragons usually are found in the high, rocky peaks or rugged outcroppings. Some of the older ones staked out their domains on the very top where the wind and snow caress their great bodies.
Dragons of both the mountains and forests are shades of greens, browns, and blues and often have upright rows of sharp scales down their necks and backs.
Guardian dragons
These come in various shapes, sizes and colors. Usually quite small in size, but not always. Little guardians are colored in pastel or lighter shades with belly scales of a myriad of hues. Dragons age very slowly, therefore the juvenile stage could last a hundred or more years. The older adult dragons range in size from (tiger size to huge) and their scales are more pronounced and harder. Little guardian dragons have softer scales and are supervised by one or more adult dragons for protection and safety. Guardian dragons will help protect you and your property, if they are your friend. They are invisible, quiet and very playful, especially with the household pets. They love children and follow them about with great interest.
Black Dragon (Dragon, Chromatic)
Black dragons are usually found in swamps and jungles. Their dark colour helps them to camoflague themselves, and they are excellent swimmers. These dragons are abusive and selfish, abandoning their young to save themselves. The primary diet of black dragons consists of aquatic creatures. Compared to other dragons they are not as intelligent, and are about 30 to 100 feet long. Their breath weapon is acid.
Blue Dragon (Dragon, Chromatic)
Blue dragons live in deserts. They like the desert terrain as they can easily see across their territory. They are very territorial. Brass dragons are the enemy of blue dragons, as they compete for the same type of territories. These dragons prefer to eat herd animals. Their blue scales are polished by the sand, so stay glossy all their life. Their breath weapon is a bolt of lightning. They are about 50 to 100 feet long.
Blue dragons live in deserts. They like the desert terrain as they can easily see across their territory. They are very territorial. Brass dragons are the enemy of blue dragons, as they compete for the same type of territories. These dragons prefer to eat herd animals. Their blue scales are polished by the sand, so stay glossy all their life. Their breath weapon is a bolt of lightning. They are about 50 to 100 feet long.
Dragons of Chaos and Destruction
These dragons represent the negative power currents necessary to dissolve problems and sweep away troublesome people. The are of very dark colours: black, grey, pewter, iron, dark magenta, purple, reds and greens so dark they appear black. Their bodies are heavy and huge; in fact, they are the largest of all dragons. Their wide wedge-shaped heads sit atop long necks. Their serpentine tails are either barbed or with a spiked knob on the ends. Enormous wings carry them on swift flights.
When dragons of chaos and destruction make changes and help in rituals, they do everything in a big way. They go past your limited view of happenings, straight to the heart of the problem, so be certain you can stand their help before you call on them. These dragons work with re-creation of lives, relationships, and careers; breaking of barriers; changing luck; vast changes in general; work on past lives; divination; the confining of enemies or anyone who will hinder you forward growth or movement.Although dragons in general were looked upon as bringing disaster, depending of course upon their actions, chaos dragons are often quite literally omens of catastrophe. They can be seen in the area of disaster when other dragons create such things as great storms, earthquakes, or floods, but their power lies in creating or precipitating wars, bloodshed, plagues, and desolation when humans have gotten things out of balance. Unfortunately, it seems to take such occurrences to make humans want to find a better way of doing things.
Although the dragons of chaos and destruction create upheavals and complete transformations and rebirths, they are not evil. Their magick power is vital to the magician. They require as much forethought and caution as when working with Fire dragons. But if your life and plans have become static, your luck stuck in a negative mode, or circumstances or people are making you feel helpless and hopeless, then these dragons will turn the tide of events. Just be very sure that you are prepared for the drastic changes that will come.
As with many kinds of dragons, the chaos dragons are connected with death and rebirth, in fact more so than others of their species. Often, when riding the dragon in an attempt to destroy barriers and remove enemies, one finds oneself face to face with oneself - the worst enemy of all. This ride can turn into a dramatic rebirth for the magician if he is willing to accept what is being shown by the dragon. The element of water governs the western quarter of the circle. Its ruler is Naelyan (Nail-yon), who oversees the dragons of the seas, springs, lakes, ponds, and rivers. Its colour is pure blue and is cold and moist. Positive associations are: sunset, Autumn, compassion, peacefulness, forgiveness, love, intuition, calmness, peace of mind. Negative associations are: floods, rainstorms, laziness, indifference, instability, lack of emotional control and insecurity. The subspecies of the element of water are those of seas and various waters. It is not unusual to find this element working in conjunction with dragons of wind, storm, and weather, mountains and forests, or those of destruction.
These dragons represent the negative power currents necessary to dissolve problems and sweep away troublesome people. The are of very dark colours: black, grey, pewter, iron, dark magenta, purple, reds and greens so dark they appear black. Their bodies are heavy and huge; in fact, they are the largest of all dragons. Their wide wedge-shaped heads sit atop long necks. Their serpentine tails are either barbed or with a spiked knob on the ends. Enormous wings carry them on swift flights.
When dragons of chaos and destruction make changes and help in rituals, they do everything in a big way. They go past your limited view of happenings, straight to the heart of the problem, so be certain you can stand their help before you call on them. These dragons work with re-creation of lives, relationships, and careers; breaking of barriers; changing luck; vast changes in general; work on past lives; divination; the confining of enemies or anyone who will hinder you forward growth or movement.Although dragons in general were looked upon as bringing disaster, depending of course upon their actions, chaos dragons are often quite literally omens of catastrophe. They can be seen in the area of disaster when other dragons create such things as great storms, earthquakes, or floods, but their power lies in creating or precipitating wars, bloodshed, plagues, and desolation when humans have gotten things out of balance. Unfortunately, it seems to take such occurrences to make humans want to find a better way of doing things.
Although the dragons of chaos and destruction create upheavals and complete transformations and rebirths, they are not evil. Their magick power is vital to the magician. They require as much forethought and caution as when working with Fire dragons. But if your life and plans have become static, your luck stuck in a negative mode, or circumstances or people are making you feel helpless and hopeless, then these dragons will turn the tide of events. Just be very sure that you are prepared for the drastic changes that will come.
As with many kinds of dragons, the chaos dragons are connected with death and rebirth, in fact more so than others of their species. Often, when riding the dragon in an attempt to destroy barriers and remove enemies, one finds oneself face to face with oneself - the worst enemy of all. This ride can turn into a dramatic rebirth for the magician if he is willing to accept what is being shown by the dragon. The element of water governs the western quarter of the circle. Its ruler is Naelyan (Nail-yon), who oversees the dragons of the seas, springs, lakes, ponds, and rivers. Its colour is pure blue and is cold and moist. Positive associations are: sunset, Autumn, compassion, peacefulness, forgiveness, love, intuition, calmness, peace of mind. Negative associations are: floods, rainstorms, laziness, indifference, instability, lack of emotional control and insecurity. The subspecies of the element of water are those of seas and various waters. It is not unusual to find this element working in conjunction with dragons of wind, storm, and weather, mountains and forests, or those of destruction.
thanks again snow..cat
Most popularly used books:
1. Wicca: A Guide for the Solitary Practitioner, Cunningham
1. Wicca: A Guide for the Solitary Practitioner, Cunningham
(almost believeable as the idea witch book, except no advancing lessons)
2. Spiral Dance, Starhawk
2. Spiral Dance, Starhawk
(not even believable as a witches book, more of a pagan reference guide)
3. To Ride a Silver Broomstick, Ravenwolf
3. To Ride a Silver Broomstick, Ravenwolf
(good book, with nice pictures only, the herbal info is ok)
4. Drawing Down the Moon, Adler
4. Drawing Down the Moon, Adler
(perhaps mrs adler's way of trying to be witch, coning really...lol)
5. Living Wicca, Cunningham
5. Living Wicca, Cunningham
(good book, explaining the wicca identity, not witch so what happened?)
6. Buckland's Complete Book of Witchcraft
6. Buckland's Complete Book of Witchcraft
(
his bible was better, the one he removed or sold, but this is the idea
of how one should begin, if it wasn't for the fake languages and the
referencing diary, i would say it is great, but way beginner)
7. Positive Magic, Weinstein
7. Positive Magic, Weinstein
( good basic book on the politics of magic(k) )
8. Wiccan Mysteries, Grimmassi
8. Wiccan Mysteries, Grimmassi
(pagan book through and through, when does it get to witch self, it doesn't saddly)
9. Green Witchcraft, Moura (Aoumiel)
9. Green Witchcraft, Moura (Aoumiel)
(celtish,
idea of witchcraft, i met the writer and she was mixed druid,gypsy all
the way) the books of green are ok, but purely not witch design)
10. Power of the Witch, Cabot
10. Power of the Witch, Cabot
(miss
cabot, is a voice in the world of witchcraft truthfully, but her
workings are still below mr cunningham and he is dead so that says
much....)
11. The Witches' Bible, Farrar
11. The Witches' Bible, Farrar
( it is like
reading a version of bucklands bible, but with a modern religious flare,
that walks with the idea of mormon, their book is cute with the idea of
the witches tools on the cover, and the info practical as in the design
of an order or religion, but clearly not witchy.....)
12. Celebrating the Great Mother, Johnson and Shaw
12. Celebrating the Great Mother, Johnson and Shaw
( a good book, with alot of social promise....thats all i can say)
13. Earth Power, Cunningham
13. Earth Power, Cunningham
(mr
cunningham perhaps druid in nature captures the essense of witch
wonderfully, but where is the advancing truths of withing power)
14. The Witches' God, Farrar
14. The Witches' God, Farrar
(lol,
the idea that this book, didn't get witching wiccan's burned is
outright a joke, it is more mythos in pagan then witch, come
on....anyone doing their homework...)
15. To Stir a Magick Cauldron, Ravenwolf
15. To Stir a Magick Cauldron, Ravenwolf
(cute book, if the fairy persons and gay social had a meeting, but clearly without any form of merit, beautiful pictures.....)
16. Pagan Ways, O'Hara
16. Pagan Ways, O'Hara
(no heres a book that speaks witch, but notice the cover naming, and the idea of its works are to inspire not teach....)
17. A Grimoire of Shadows, Fitch
17. A Grimoire of Shadows, Fitch
(lol, a witching book design by a mages hand, the rest draw your own)
18. Return of the Goddess: A Divine Comedy, Cunningham
18. Return of the Goddess: A Divine Comedy, Cunningham
(
all his books speak, but this one didn't it was more just to adapt to
the growing book club, sorry but i'm not into the mythos......)
19. 21st Century Wicca, Hunt
19. 21st Century Wicca, Hunt
(lol,
like pagan and wicca haven't had enough books, the idea that this is
modern wicca is funny, do the research......then buy the book)
20. The Witches' Goddess, Farrar
20. The Witches' Goddess, Farrar
(this
book was more for their own coven and their seekers, no offense but it
was direct as in the idea that gardner wasn't apart of their birth, and
that they as a coven was witch, but you can see by the lessons and info
offered, its still questionary)
21. Dreams of Isis, Ellis
21. Dreams of Isis, Ellis
(this
book is more mythos and the guide to those that want to think that
egyptian design merged with the world of pagan, and isis being the model
of magic(k) for women
22. Be a Goddess, de Grandis
22. Be a Goddess, de Grandis
(lol mythos with a newage twist, good plot though)
23. When God was a Woman, Stone
23. When God was a Woman, Stone
(it is more of a gentle feminist view of the way religion was missing this view and a post modern work of mother earthly image
24. Modern Witch's Spellbooks, Morrison
24. Modern Witch's Spellbooks, Morrison
(modern wiccan spellbook, not a witch spell in it, only gypsy rems)
25. The Sabbats, McCoy
25. The Sabbats, McCoy
(a good book a cool viewpoint in the designing of, too bad its all pagan and post neo in its ideals)
26. True Magick, Amber K.
26. True Magick, Amber K.
(teen witch any one, or should i say wiccan kits)
27. Awakening Osiris, Ellis
27. Awakening Osiris, Ellis
(another good book, but egyptian in its view and classical in its design)
28. In the Shadow of the Shaman, Wolfe
28. In the Shadow of the Shaman, Wolfe
(good book, but its druid nature takes it to pagan , not witchy design, if you want druidism, its cool)
29. A Pictorial Guide to the Tarot, Waite
29. A Pictorial Guide to the Tarot, Waite
(cards
are cards , the talking cards as in waite is more inquirey about
reading the cards, mastering is have the cards read you....lol)
30. Advanced Candle Magick, Buckland
30. Advanced Candle Magick, Buckland
(candle
is all this magic(k) can do, beause magic(k) is more the focus and
meditation.....but it is once again a good guide to candle beginning,
even if the colors are a bit off)
31. Dragons of Eden, Sagan
31. Dragons of Eden, Sagan
( storys of the mythos.......lol)
32. When, Why, If, Wood
32. When, Why, If, Wood
(newagey but thought provoking)
33. Coming of the Cosmic Christ, Fox
33. Coming of the Cosmic Christ, Fox
(religion at its worst, newage guru in the idea if a version of astrological design, or pattern)
34. Aradia, Gospel of the Witches, Leland
34. Aradia, Gospel of the Witches, Leland
(got
lilith as the guide, but mised out on the bigger stuff and her secrets,
like most of lelands books, more story with less glory.....sorry)
35. Celebrate the Earth, Cabot
35. Celebrate the Earth, Cabot
(once
again a book, for her group, like most they make a personal book for
their own.....this is hers, more pagan/newage then witch...still)
36. Elemental Power, Wolfe
36. Elemental Power, Wolfe
(got mage) should be the title cause its information is adept however still a copy of most books already out....)
37. Trancing the Witches' Wheel, Galenorn
37. Trancing the Witches' Wheel, Galenorn
(a good mixed pagan astrology, gypsy book)
38. The Mists of Avalon, Zimmer Bradley
38. The Mists of Avalon, Zimmer Bradley
(not a good book for any who are witches only for roleplayers that want to feel the idea (mythos of a persons universal dream)
39. Beyond Einstein, Kaku
39. Beyond Einstein, Kaku
(a good book if your into the idea that anything is beyond einstein,,,lol)
40. Casting the Circle, Stein
40. Casting the Circle, Stein
(
a good beginner book to the wiccan circle as maped by wiccan to witch
info, personally i think all the circle books have merit to teach, but
for the advancing of knowing and doing the big works they lack...)
41. The Great Cosmic Mother
41. The Great Cosmic Mother
(good mixure pagan mythos, not witch...)
42. Valdemar Series, Lackey
42. Valdemar Series, Lackey
(seen, and it is nice in its own right but lacks abit realism when dealing in any magical ideas)
43. Norse Myths, Crossley-Holland
43. Norse Myths, Crossley-Holland
(not many can get norse wrong, this book is ok)
44. Candle Magick Workbook, Pajeon
44. Candle Magick Workbook, Pajeon
(fake book of candle magic(k) based on the older ones, with a twist)
45. The Rebirth of Witchcraft, Valiente
45. The Rebirth of Witchcraft, Valiente
(now heres a witchy voice, however it is more a voice then a truth, read the info, then you tell me...whats missing?)
46. Embracing the Moon, Galenorn
46. Embracing the Moon, Galenorn
(copycat....of the drawing idea, but its still a good book)
47. Contemporary Paganism, Harvey
47. Contemporary Paganism, Harvey
(lol harvey, once again a good example of mixures of pagan messages)
48. The First Sex, Davis
48. The First Sex, Davis
(slow to read book, if you care to do more then the beginner)
49. Basic Magick, Cooper
49. Basic Magick, Cooper
(lol, newage anyone)
50. Wheels of Life: A User's Guide to the Chakra System, Anodea Judith
50. Wheels of Life: A User's Guide to the Chakra System, Anodea Judith
(a beginner book to astrological understandings, zodia and chi)
51. The Holy Book of Women's Mysteries, Budapest
51. The Holy Book of Women's Mysteries, Budapest
(religon of the wiccan design, not witch in the least)
52. The Sea Priestess, Fortune
52. The Sea Priestess, Fortune
(mythos and story, and just that...)cute though
53. The Golden Bough, Frazer
53. The Golden Bough, Frazer
(long
book or boos you might say, the link is at my website if you care to
view some script) liked, but needs more background on why?
54. Circle Round, Starhawk
54. Circle Round, Starhawk
(lol, a book that has more wiccan design with witch labeling, to bad it is more book then truth, but some books...heck most...)
55. A Book of Pagan Rituals, Slater
55. A Book of Pagan Rituals, Slater
(pagan..........not witch, so stop adding them as the....main)
56. Every Day Magic, Morrison
56. Every Day Magic, Morrison
(another copycat book, elemental anyone)
57. CovenCraft, Amber K
57. CovenCraft, Amber K
(teen witch turning college wiccan) and still only the basics, but now how to use only that in becoming a coven, sad
58. Wheel of the Year: Living the Magical Life, Campanelli
58. Wheel of the Year: Living the Magical Life, Campanelli
(astrology is one art, none get wrong, only the mystery of why)
59. Book of Shadows, Budapest
59. Book of Shadows, Budapest
(good book, but still wheres the witch info.....)
60. To Light a Sacred Flame, Ravenwolf
60. To Light a Sacred Flame, Ravenwolf
(pagan book with shaman ideals)
61. The Art of Ritual, Beck and Metrick
61. The Art of Ritual, Beck and Metrick
(instrution in doing chants no real magic(k)
62. The White Goddess, Graves
62. The White Goddess, Graves
(a retrun to the idea of lilith,and a mean one at that)
63. The Power of Myth, Campbell
63. The Power of Myth, Campbell
(cool book and with a bit of real info)
64. Celtic Magic, Conway
64. Celtic Magic, Conway
(druidism as a pagan, oh what a treat...not just paganism masked as celtic saddly)
65. Motherwit, Mariechild
65. Motherwit, Mariechild
(lol, gypsy lore in the mothergoddess form, paganism anyone)
66. Dialogue with Death, Easwaran
66. Dialogue with Death, Easwaran
(mythos, good book...as far as magic9k) goes it lacks)
67. The Goddess and the Tree, Reed
67. The Goddess and the Tree, Reed
(mythos, like the bought,,,,,but you tell me...)
| the book of thoth by snowcat | by Lux for everyone |
The Book of Thoth
Rameses the Great, Pharaoh of Egypt, had a son called Setna who was learned in all the ancient writings, and a magician of note. While the other princes spent their days in hunting or in leading their father's armies to guard the distant parts of his empire, Setna was never so happy as when left alone to study. Not only could he read even the most ancient hieroglyphic writings on the temple walls, but he was a scribe who could write quickly and easily all the many hundreds of signs that go to make up the ancient Egyptian language. Also, he was a magician whom none could surpass: for he had learned his art from the most secret of the ancient writings which even the priests of Amen-Re, of Ptah and Thoth, could not read.
One day, as he pored over the ancient books written on the two sides of long rolls of papyrus, he came upon the story of another Pharaoh's son several hundred years earlier who had been as great a scribe and as wise a magician as he greater and wiser, indeed, for Nefrekeptah had read the Book of Thoth by which a man might enchant both heaven and earth, and know the language of the birds and beasts.
When Setna read further that the Book of Thoth had been buried with Nefrekeptah in his royal tomb at Memphis, nothing would content him until he had found it and learned all his wisdom.
So he sought out his brother Anherru and said to him, 'Help me to find the Book of Thoth. For without it life has no longer any meaning for me.'
'I will go with you and stand by your side through all dangers,' answered Anherru.
The two brothers set out for Memphis, and it was not hard for them to find the tomb of Nefrekeptah the son of Amen-hotep, the first great Pharaoh of that name, who had reigned three hundred years before their day.
When Setna had made his way into the tomb, to the central chamber where Nefrekeptah was laid to rest, he found the body of the prince lying wrapped in its linen bands, still and awful in death. But beside it on the stone sarcophagus sat two ghostly figures, the Kas, or doubles, of a beautiful young woman and a boy - and between them, on the dead breast of Nefrekeptah lay the Book of Thoth.
Setna bowed reverently to the two Kas, and said, 'May Osiris have you in his keeping, dead son of a dead Pharaoh, Nefrekeptah the great scribe; and you also, who ever you be, whose Kas sit here beside him. Know that I am Setna, the priest of Ptah, son of Rameses the greatest Pharaoh of all - and I come for the Book of Thoth which was yours in your days on earth. I beg you to let me take it in peace - for if not I have the power to take it by force or magic.'
Then said the Ka of the woman, 'Do not take the Book of Thoth, Setna, son of today's Pharaoh. It will bring you trouble even as it brought trouble upon Nefrekeptah who lies here, and upon me, Ahura his wife, whose body lies at Koptos on the edge of Eastern Thebes together with that of Merab our son - whose Kas you see before you, dwelling with the husband and father whom we loved so dearly. Listen to my tale, and beware!:
'Nefrekeptah and I were the children of the Pharaoh Amen-hotep and, according to the custom, we became husband and wife, and this son Merab was born to us. Nefrekeptah cared above all things for the wisdom of the ancients and for the magic that is to be learned from all that is carved on the temple walls, and within the tombs and pyramids of long-dead kings and priests in Saqqara, the city of the dead that is all about us here on the edge of Memphis.
'One day as he was studying what is carved on the walls in one of the most ancient shrines of the gods, he heard a priest laugh mockingly and say, "All that you read there is but worthless. I could tell you where lies the Book of Thoth, which the god of wisdom wrote with his own hand. When you have read its first page you will be able to enchant the heaven and the earth, the abyss, the mountains and the sea; and you shall know what the birds and the beasts and the reptiles are saying. And when you have read the second page your eyes will behold all the secrets of the gods themselves, and read all that is hidden in the stars."
'Then said Nefrekeptah to the priest, "By the life of Pharaoh, tell me what you would have me do for you, and I will do it - if only you will tell me where the Book of Thoth is."
'And the priest answered, "If you would learn where it lies, you must first give me a hundred bars of silver for my funeral, and issue orders that when I die my body shall be buried like that of a great king."
'Nefrekeptah did all that the priest asked; and when he had received the bars of silver, he said, "The Book of Thoth lies beneath the middle of the Nile at Koptos, in an iron box. In the iron box is a box of bronze; in the bronze box is a sycamore box; in the sycamore box is an ivory and ebony box; in the ivory and ebony box is a silver box; in the silver box is a golden box - and in that lies the Book of Thoth. All around the iron box are twisted snakes and scorpions, and it is guarded by a serpent who cannot be slain."
'Nefrekeptah was beside himself with joy. He hastened home from the shrine and told me all that he had learned. But I feared lest evil should come of it, and said to him, "Do not go to Koptos to seek this book, for I know that it will bring great sorrow to you and to those you love."
I tried in vain to hold Nefrekeptah back, but he shook me off and went to Pharaoh, our royal father, and told him what he had learned from the priest.
'Then said Pharaoh, "What is it that you desire?" And Nefrekeptah answered, "Bid your servants make ready the Royal Boat, for I would sail south to Koptos with Ahura my wife and our son Merab to seek this book without delay."
'All was done as he wished, and we sailed up the Nile until we came to Koptos. And there the priests and priestesses of Isis came to welcome us and led us up to the Temple of Isis and Horus. Nefrekeptah made a great sacrifice of an ox, a goose and some wine, and we feasted with the priests and their wives in a fine house looking out upon the river.
'But on the morning of the fifth day, leaving me and Merab to watch from the window of the house, Nefrekeptah went down to the river and made a great enchantment.
'First he created a magic cabin that was full of men and tackle. He cast a spell on it, giving life and breath to the men, and he sank the magic cabin into the river. Then he filled the Royal Boat with sand and put out into the middle of the Nile until he came to the place below which the magic cabin lay. And he spoke words of power, and cried, "Workmen, workmen, work for me even where lies the Book of Thoth!" They toiled without ceasing by day and by night, and on the third day they reached the place where the Book lay.
Then Nefrekeptah cast out the sand and they raised the Book on it until it stood upon a shoal above the level of the river.
'And behold all about the iron box, below it and above it, snakes and scorpions twined. And the serpent that could not die was twined about the box itself. Nefrekeptah cried to the snakes and scorpions a loud and terrible cry - and at his words of magic they became still, nor could one of them move.
'Then Nefrekeptah walked unharmed among the snakes and scorpions until he came to where the serpent that could not die lay curled around the box of iron. The serpent reared itself up for battle, since no charm could work on it, and Nefrekeptah drew his sword and rushing upon it, smote off its head at a single blow. But at once the head and the body sprang together, and the serpent that could not die was whole again and ready for the fray. Once more Nefrekeptah smote off its head, and this time he cast it far away into the river. But at once the head returned to the body, and was joined to the neck, and the serpent that could not die was ready for its next battle.
'Nefrekeptah saw that the serpent could not be slain, but must be overcome by cunning. So once more he struck off its head. But before head and body could come together he put sand on each part so that when they tried to join they could not do so as there was sand between them - and the serpent that could not die lay helpless in two pieces.
'Then Nefrekeptah went to where the iron box lay on the shoal in the river; and the snakes and scorpions watched him; and the head of the serpent that could not die watched him also: but none of them could harm him.
'He opened the iron box and found in it a bronze box; he opened the bronze box and found in it a box of sycamore wood; he opened that and found a box of ivory and ebony, and in that a box of silver, and at the last a box of gold. And when he had opened the golden box he found in it the Book of Thoth. He opened the Book and read the first page- and at once he had power over the heavens and the earth, the abyss, the mountains and the sea; he knew what the birds and the beasts and the fishes were saying. He read the next page of spells, and saw the sun shining in the sky, the moon and the stars, and knew their secrets - and he saw also the gods themselves who are hidden from mortal sight.
'Then, rejoicing that the priest's words had proved true, and the Book of Thoth was his, he cast a spell upon the magic men, saying, "Workmen, workmen, work for me and take me back to the place from which I came!" They brought him back to Koptos where I sat waiting for him, taking neither food nor drink in my anxiety, but sitting stark and still like one who is gone to the grave.
'When Nefrekeptah came to me, he held out the Book of Thoth and I took it in my hands. And when I read the first page I also had power over the heavens and the earth, the abyss, the mountains and the sea; and I also knew what the birds, the beasts and the fishes were saying. And when I read the second page I saw the sun, the moon and the stars with all the gods, and knew their secrets even as he did.
'Then Nefrekeptah took a clean piece of papyrus and wrote on it all the spells from the Book of Thoth. He took a cup of beer and washed off the words into it and drank it so that the knowledge of the spells entered into his being. But I, who cannot write, do not remember all that is written in the Book of Thoth - for the spells which I had read in it were many and hard.
'After this we entered the Royal Boat and set sail for Memphis. But scarcely had we begun to move, when a sudden power seemed to seize our little boy Merab so that he was drawn into the river and sank out of sight. Seizing the Book of Thoth, Nefrekeptah read from it the necessary spell, and at once the body of Merab rose to the surface of the river and we lifted it on board. But not all the magic in the Book, not that of any magician in Egypt, could bring Merab back to life. Nonetheless Nefrekeptah was able to make his Ka speak to us and tell us what had caused his death. And the Ka of Merab said, "Thoth the great god found that his Book had been taken, and he hastened before Amen-Re, saying, 'Nefrekeptah, son of Pharaoh Amen-hotep, has found my magic box and slain its guards and taken my Book with all the magic that is in it.' And Re replied to him, 'Deal with Nefrekeptah and all that is his as it seems good to you: I send out my power to work sorrow and bring a punishment upon him and upon his wife and child.' And that power from Re, passing through the will of Thoth, drew me into the river and drowned me."
'Then we made great lamentation, for our hearts were well nigh broken at the death of Merab. We put back to shore at Koptos, and there his body was embalmed and laid in a tomb as befitted him.
'When the rites of burial and the lamentations for the dead were ended, Nefrekeptah said to me, "Let us now sail with all haste down to Memphis to tell our father the Pharaoh what has chanced. For his heart will be heavy at the death of Merab. Yet he will rejoice that I have the Book of Thoth."
'So we set sail once more in the Royal Boat. But when it came to the place where Merab had fallen into the water, the power of Re came upon me also and I walked out of the cabin and fell into the river and was drowned. And when Nefrekeptah by his magic arts had raised my body out of the river, and my Ka had told him all, he turned back to Koptos and had my body embalmed and laid in the tomb beside Merab.
'Then he set out once more in bitter sorrow for Memphis. But when it reached that city, and Pharaoh came aboard the Royal Boat, it was to find Nefrekeptah lying dead in the cabin with the Book of Thoth bound upon his breast. So there was mourning throughout all the land of Egypt, and Nefrekeptah was buried with all the rites and honors due to the son of Pharaoh in this tomb where he now lies, and where my Ka and the Ka of Merab come to watch over him.
'And now I have told you all the woe that has befallen us because we took and read the Book of Thoth - the book which you ask us to give up. It is not yours, you have no claim to it, indeed for the sake of it we gave up our lives on earth.'
When Setna had listened to all the tale told by the Ka of Ahura, he was filled with awe. But nevertheless the desire to have the Book of Thoth was so strong upon him that he said, 'Give me that which lies upon the dead breast of Nefrekeptah, or I will take it by force.'
Then the Kas of Ahura and Merab drew away as if in fear of Setna the great magician. But the Ka of Nefrekeptah arose from out of his body and stepped towards him, saying, 'Setna, if after hearing all the tale which Ahura my wife has told you, yet you will take no warning, then the Book of Thoth must be yours. But first you must win it from me, if your skill is great enough, by playing a game of draughts with me - a game of fifty-two points. Dare you do this?'
And Setna answered, 'I am ready to play.'
So the board was set between them, and the game began. And Nefrekeptah won the first game from Setna, and put his spell upon him so that he sank into the ground to above the ankles. And when he won the second game, Setna sank to his waist in the ground. Once more they played and when Nefrekeptah won Setna sank in the ground until only his head was visible. But he cried out to his brother who stood outside the tomb: 'Anherru! Make haste! Run to Pharaoh and beg of him the great Amulet of Ptah, for by it only can I be saved, if you set it upon my head before the last game is played and lost.'
So Anherru sped down the steep road from Saqqara to where Pharaoh sat in his palace at Memphis. And when he heard all, he fastened into the Temple of Ptah, took the great Amulet from its place in the sanctuary, and gave it to Anherru, saying: 'Go with all speed, my son, and rescue your brother Setna from this evil contest with the dead.'
Back to the tomb sped Anherru, and down through the passages to the tomb-chamber where the Ka of Nefrekeptah still played at draughts with Setna. And as he entered, Setna made his last move, and Nefrekeptah reached out his hand with a cry of triumph to make the final move that should win the game and sink Setna out of sight beneath the ground for ever.
But before Nefrekeptah could move the piece, Anherru leapt forward and placed the Amulet of Ptah on Setna's head. And at its touch Setna sprang out of the ground, snatched the Book of Thoth from Nefrekeptah's body and fled with Anherru from the tomb.
As they went they heard the Ka of Ahura cry, 'Alas, all power is gone from him who lies in this tomb.'
But the Ka of Nefrekeptah answered, 'Be not sad: I will make Setna bring back the Book of Thoth, and come as a suppliant to my tomb with a forked stick in his hand and a fire-pan on his head.'
Then Setna and Anherru were outside, and at once the tomb closed behind them and seemed as if it had never been opened.
When Setna stood before his father the great Pharaoh and told him all that had happened, and gave him the Amulet of Ptah, Rameses said, 'My son, I counsel you to take back the Book of Thoth to the tomb of Nefrekeptah like a wise and prudent man. For otherwise be sure that he will bring sorrow and evil upon you, and at the last you will be forced to carry it back as "a suppliant with a forked stick in your hand and a fire-pan on your head."
But Setna would not listen to such advice. Instead, he returned to his own dwelling and spent all his time reading the Book of Thoth and studying all the spells contained in it. And often he would carry it into the Temple of Ptah and read from it to those who sought his wisdom.
One day as he sat in a shady colonnade of the temple he saw a maiden, more beautiful than any he had ever seen, entering the temple with fifty-two girls in attendance on her. Setna gazed fascinated at this lovely creature with her golden girdle and head-dress of gold and colored jewels, who knelt to make her offerings before the statue of Ptah. Soon he learned that she was called Tabubua, and was the daughter of the high priest of the cat goddess Bastet from the city of Bubastis to the north of Memphis - Bastet who was the bride of the god Ptah of Memphis.
As soon as Setna beheld Tabubua it seemed as if Hathor the goddess of love had cast a spell over him. He forgot all else, even the Book of Thoth, and desired only to win her. And it did not seem as if his suit would be in vain, for when he sent a message to her, she replied that if he wished to seek her he was free to do so - provided he came secretly to her palace in the desert outside Bubastis.
Setna made his way thither in haste, and found a pylon tower in a great garden with a high wall round about it. There Tabubua welcomed him with sweet words and looks, led him to her chamber in the pylon and served him with wine in a golden cup.
When he spoke to her of his love, she answered, 'Be joyful, my sweet lord, for I am destined to be your bride. But remember that I am no common woman but the child of Bastet the Beautiful - and I cannot endure a rival. So before we are wed write me a scroll of divorcement against your present wife; and write also that you give your children to me to be slain and thrown down to the cats of Bastet - for I cannot endure that they shall live and perhaps plot evil against our children.'
'Be it as you wish!' cried Setna. And straightway he took his brush and wrote that Tabubua might cast his wife out to starve and slay his children to feed the sacred cats of Bastet. And when he had done this, she handed him the cup once more and stood before him in all her loveliness, singing a bridal hymn. Presently terrible cries came floating up to the high window of the pylon - the dying cries of his children, for he recognized each voice as it called to him in agony and then was still.
But Setna drained the golden cup and turned to Tabubua, saying, 'My wife is a beggar and my children lie dead at the pylon foot, I have nothing left in the world but you - and I would give all again for you. Come to me, my love!'
Then Tabubua came towards him with outstretched arms, more lovely and desirable than Hathor herself. With a cry of ecstasy Setna caught her to him - and as he did so, on a sudden she changed and faded until his arms held a hideous, withered corpse. Setna cried aloud in terror, and as he did so the darkness swirled around him, the pylon seemed to crumble away, and when he regained his senses he found himself lying naked in the desert beside the road that led from Bubastis to Memphis.
The passersby on the road mocked at Setna. But one kinder than the rest threw him an old cloak, and with this about him he came back to Memphis like a beggar.
When he reached his own dwelling place and found his wife and children there alive and well, he had but one thought and that was to return the Book of Thoth to Nefrekeptah.
'If Tabubua and all her sorceries were but a dream,' he exclaimed, 'they show me in what terrible danger I stand. For if such another spell is cast upon me, next time it will prove to be no dream.'
So, with the Book of Thoth in his hands, he went before Pharaoh his father and told him what had happened. And Rameses the Great said to him, 'Setna, what I warned you of has come to pass. You would have done better to obey my wishes sooner. Nefrekeptah will certainly kill you if you do not take back the Book of Thoth to where you found it. Therefore go to the tomb as a suppliant, carrying a forked stick in your hand and a fire-pan on your head.'
Setna did as Pharaoh advised. When he came to the tomb and spoke the spell, it opened to him as before, and he went down to the tomb-chamber and found Nefrekeptah lying in his sarcophagus with the Kas of Ahura and Merab sitting on either side. And the Ka of Ahura said, 'Truly it is Ptah, the great god, who has saved you and made it possible for you to return here as a suppliant.'
Then the Ka of Nefrekeptah rose from the body and laughed, saying, 'I told you that you would return as a suppliant, bringing the Book of Thoth. Place it now upon my body where it lay these many years. But do not think that you are yet free of my vengeance. Unless you perform that which I bid you, the dream of Tabubua will be turned into reality.'
Then said Setna, bowing low, 'Nefrekeptah, master of magic, tell me what I may do to turn away your just vengeance. If it be such as a man may perform, I will do it for you.'
'I ask only a little thing,' answered the Ka of Nefrekeptah. 'You know that while my body lies here for you to see, the bodies of Ahura and Merab rest in their tomb at Koptos.
Bring their bodies here to rest with mine until the Day of Awakening when Osiris returns to earth - for we love one another and would not be parted.'
Then Setna went in haste to Pharaoh and begged for the use of the Royal Boat. And Pharaoh was pleased to give command that it should sail with Setna where he would. So Setna voyaged up the Nile to Koptos. And there he made a great sacrifice to Isis and Horus, and begged the priests of the temple to tell him where Ahura and Merab lay buried. But, though they searched the ancient writings in the temple, they could find no record.
Setna was in despair. But he offered a great reward to any who could help him, and presently a very old man came tottering up to the temple and said, 'If you are Setna the great scribe, come with me. For when I was a little child my grandfather's father who was as old as I am now told me that when he was even as I was then his grandfather's father had shown him where Ahura and Merab lay buried - for as a young man in the days of Pharaoh Amen-hotep the First he had helped to lay them in the tomb.'
Setna followed eagerly where the old man led him, and came to a house on the edge of Koptos.
'You must pull down this house and dig beneath it,' said the old man. And when Setna had bought the house for a great sum from the scribe who lived in it, he bade the soldiers whom Pharaoh had sent with him level the house with the ground and dig beneath where it had stood.
They did as he bade them, and presently came to a tomb buried beneath the sand and cut from the rock. And in it lay the bodies of Ahura and Merab. When he saw them, the old man raised his arms and cried aloud; and as he cried he faded from sight and Setna knew that it was the Ka of Nefrekeptah which had taken on that shape to lead him to the tomb.
So he took up the mummies of Ahura and Merab and conveyed them with all honor, as if they had been the bodies of a queen and prince of Egypt, down the Nile in the Royal Boat to Memphis.
And there Pharaoh himself led the funeral procession to Saqqara, and Setna placed the bodies of Ahura and Merab beside that of Nefrekeptah in the secret tomb where lay the Book of Thoth.
When the funeral procession had left the tomb, Setna spoke a charm and the wall closed behind him leaving no trace of a door. Then at Pharaoh's command they heaped sand over the low stone shrine where the entrance to the tomb was hidden; and before long a sandstorm turned it into a great mound, and then leveled it out so that never again could anyone find a trace of the tomb where Nefrekeptah lay with Ahura and Merab and the Book of Thoth, waiting for the Day of Awakening when Osiris shall return to rule over the earth.
other mythos.....by snowcat....and the egyptian link
(image from: http://www.europa.com/edge/pyramid.html)
| The Golden Lotus | The Greek Princess | The Book of Thoth |
 | | |
Isis and the 7 Scorpions | The Girl w/ the Rose Red Slippers | The Myth of Isis & Osiris |
| | |
The 7 Yr Famine | The Prince & the Sphinx | The Story of Re |
| | |
The Land of the Dead | ||
|
| stone memories | by Lux for everyone |
| From: Dark ™£ortress (Original Message) | Sent: 10/6/2001 2:36 PM |
 Stone circles, dolmens, standing stones, cairns, barrows and hillforts: welcome to the first and most comprehensive online guide to European megaliths and other ancient sites
|
thanks dark....
| corn mother | by Lux for everyone |
Cherokee Corn Mother Selu: The First Woman
Artwork by Ken Masters (his priavte collection)
This is what my grandmother told me of the beginning of the Cherokee World...
Many years ago, soon after the world was made by Oo-ne-tla-nv, a hunter named Ka-na-ti (the Hunter) and his wife named Se-lu (Corn) lived on a mountain with their son. Everyday Ka-na-ti left to hunt and never failed to bring back game which Se-lu would prepare and wash at the river. One day the voices of two children were heard playing near the river. Ka-na-ti asked his son who he was laughing with. The son said, "He comes out of the water everyday and he calls himself my elder brother. He said his mother was not a good one and threw him into the river." Se-lu and Ka-na-ti knew from this that this boy was born from the blood of the slain animals which she had washed on the river's bank.
The
boy was wild but they caught him eventually and raised him and tried to
tame him. He was always mischievous though and led his younger brother
into much trouble. One day they came home after getting into much
trouble with their father and complained to their mother that they were
hungry. Selu took a basket and went to the storehouse just like she did
everyday when she began to prepare food. Everyday she would take in an
empty basket and bring it back full of food. The older brother said,
"Let's go and see what she does in there. Where does she get all that
food?"
The
boys climbed up the ladder to the storehouse and took out some clay
that was between the logs and looked inside. There Se-lu was standing in
the middle of the room leaning over the basket. They watched as she
rubbed her stomach and magically filled the basket half full of corn.
Then she rubbed around her breasts and the basket was brimming with
beans. Quietly the older brother said to the younger one, "We cannot
have this. Our mother is a witch. We must kill her!"
Selu
came back into the house with the basket of food and said to the boys,
"You want to kill me." She knew of their thoughts even before they spoke
them. She said, "When you do, make a circle clearing and drag my body
seven times outside the circle and seven times inside the circle. Watch
all night and in the morning you will have lots of corn." They killed
her and made the clearing. They dragged her body across the earth and
where her blood fell inside the circle, corn began to grow. Se-lu is
sometimes called the Corn Mother. Her blood became the food that gave
the Cherokee people life.
(no-offense) but this sounds like a modern indian story not a cutural one......but is good all the same....
thanks golanv
| Tv witch or not Tv witch.... | by Lux for everyone |
Charmed,
Passion, Witchblade, Haunted, Buffy..... all are there to spark the
mind and add a new vision on the world magical, but i'm glad that those
giving them information don't do anything about the world of the world
betweens otherwise we would be in very much danger of finding others
with our learning and gifts......lol
(and the world isn't ready for that, i know it from experience)
---------------------------------------(but sooner or later they might get it right)
Charmed
: warlocks, demons, and shadow items don't fight witches and witches
don't fight them to balance the war on good or evil, "christian book
anyone...lol" ( and if they new the truth they would....s...h...i......t
their pants....(and witches working truthful full time on fighting
evil, lol not even macdonald workers would buy that.....) Good luck Mr
Aron Mis-spelling (so gone with the wind is alive, as a comic book)
what even is worse is the ( laughable spelling chant )
"perhaps one day even they might get a better script".....
(witches powers can't overwelm a wizard's ever without a wizard's help, how do i know.....? well ask those that tried....)
Passion:
Good story and close to true without the druidy workings it might even
get abit closer to witching ways, but saddly its another bewitch with
drama, as if "Sams" mother had the show to herself, what was her name
again, oh, i remember "Endora" not much to say on this show cause it
acts like a show not an ad like "charmed or witchblade"
just
remember in charmed "the house is supost to be protected from outer
energy, but well that protection must be on vacation "right"...
but i'm no critic i use the stuff.......
Witchblade
: is quite worthy of it's name cause it is about a witch and she fits
the picture as the truth with real witchcraft, anyone who is a witch,
seen a witch or known of magick, well know this......you don't know all
your destiny holds until you make your choices, even tarot tells you
this...
but what is more evident, even though this is a comic
book as well like sandman.... is the circle, if she chose to not use
the blade then all who died wouldn't have.....the blade,dagger "athame"
set to right the justice of the witch....and even though in this script
the blade is a jon-e of arc sword....it stays true to the ideal of if
not use or used for its design it goes and seeks another, and it binds
with those that chose to understand it's nature and finally, if you bind
with it and it choses to teach you a lesson, your marked.........and as
with most witchy "forwarned is for-armed" the eye of the
witchblade...awaits...
Haunted : as with all
stories of return, most only follow the weak, hurt and well the soul
servents... and this show offers promise, not too many stories made tv
or movie serve "ghostly paths" wrongly, so why witch or witchcraft,
ahhhhhhh, lol the religion rating......truth out the window...or
business desires......Wicca magazines 'sell you the image, can they find
the reality and sell you that as well....saddly the answer is no, and i
think that suxs cause the occult is such a beautiful but dramatic
world, perhaps profit beats path again....... (perhaps) mind you if
this is showing me as being picky and stubbron, you have it right, cause
i like most that get my mind and belly filled, want it plain and to the
truth.....If not why say you know anything, cause your lying to
yourself, unless faith counts..........
Buffy ; watchers, slayers, vampires and witches
(this
stuff has it all, and as fluffy as it is it is way more closer then
charmed and for that matter i am happy, truthful as i said it is quite
fake...
but with good intention, the end of things can't
happen everday.... unless your mormon...lol what's a Watcher? a person
that has a watch, a peeping tom or susan, or from the ideal word
"watchtower" you pick... but you would all be wrong, cause its a madeup
term....... slayer, cool band.... or a guy or girl with killer jokes,
but reality once again, saddly the amazonic ideal "hello first slayer
image" is well (a way to validate the slayer imagery)
and xena.......missing...lol the rest is cooler....
vampires
are among you, "yes" but they are like nothing many of you ever see,
they can walk in day, don't have pale faces, and can read your thoughts,
move fast and silent, and don't drink blood directly, but to learn more
seek one out......( so lets get out of the white/no sun/and garlic,
heck i love garlic....) Witches as you saw from the ideal of willow
trying to find all the other ones like herself as she was learning, she
found
"kitchen newage wiccan" and truthfully many are just
this based on the books they read "the newest dressed witch, barbie" and
i personal wish witch was like what others read and write, but to get
the ball rolling, i will tell you "they look like anyone, but have
quite visible markings......"
they sense you before you see
them, and they seek not nature but the nature of why they are who they
are first...." test it......
as for Trads and
churches......lol (they want only one thing, to start what they know
only as modern and to empty themselves of anything else....
not
covens, but a version of the worst type of order, "gee don't you know
they can't last does the name "american council of witchcraft" mean
anything to you....( I wish not to put down on the spiritual and
religious, but at the same time i don't want to be fooled into the idea
that they are what came before them but in a new name.....) and magic(k)
can feel the past....ask your pets how..... Willow you can't withdraw
from magic(k) or witchcraft, it gets in your blood, but isn't like a
drug, unless your a moron dabbler in the beginning, and never got it
right in the first place....
(the extremist withstanding) they tend to want only what they want.....
ever see UPN, j/k
Now
why say this.......I could go item by item but i won't cause any who
are real know the truth of my words.....and thats all i honor,
here....
| witch marks | by Lux for everyone |
Subject: [Witchcraft_And_Magic] Re: Do we need more evil witches in
the world?
moles??? lol
The mark of the witch was inscribed on the witch at the level of
iniation and it vanishes after...
the "hammer" was nothing more then a way to makeup marking
images as (their test)
and the crescent moon, and as for those accused by the witches
trials....they was students of witchcraft, not the
"witches"
now unless you want "the mist of avalon"
imagery to be right, you have that tattoo....lol
plain and simple,
The witches marks are based on the nature of the powers and the
sygils that bind their gifts
this is one thing, no books in any worldly fashion
can deny......
To many voices not enought dreams or memories....
so reality is a film.....enjoy the credits
the world?
moles??? lol
The mark of the witch was inscribed on the witch at the level of
iniation and it vanishes after...
the "hammer" was nothing more then a way to makeup marking
images as (their test)
and the crescent moon, and as for those accused by the witches
trials....they was students of witchcraft, not the
"witches"
now unless you want "the mist of avalon"
imagery to be right, you have that tattoo....lol
plain and simple,
The witches marks are based on the nature of the powers and the
sygils that bind their gifts
this is one thing, no books in any worldly fashion
can deny......
To many voices not enought dreams or memories....
so reality is a film.....enjoy the credits
| The way of the Working witch | by Lux for everyone |
1. as you enter the fire you gain the secret of your aura
2. a stick of wood connects you to life's pool of harmony
3. 3 stones of heart, being and path
4. sharing what you can only give in truth and love and removing the chain that binds your inner sight
5. connected dreams between the universe and "she"
6. your servent of the dark shadows of the starting
7. the world between worlds share with you the keys
8. a dragon is awaiting your memories
9. The calling to the occult doorway offers you more then you see
10. you are the circle, that it has taken your belief to know
11. the moon, sun and weather is of your emotion
12. the magic(k) that you saught to know, knows you as "witch"
-------------------------------------------------------------------------------------
13-beyond "enter into a new form of witch making"
doorway of the mage rest here............................................
| advanced books of witchcraft.... | by Lux for everyone |
advanced books..........witchcraft?
no....
no....
the understanding of witchcraft was more of an oral history passed on from witch to witch student.
and very few ever learned more then what they stumbled into and often that wasn't much, so many a book is based on the eariler books and even uses them as a reference to validate their point of view. many books however beginner happen to have clues to what they left out....but it requires more then the new age mix up....
and very few ever learned more then what they stumbled into and often that wasn't much, so many a book is based on the eariler books and even uses them as a reference to validate their point of view. many books however beginner happen to have clues to what they left out....but it requires more then the new age mix up....
The advanced works of
magic(k) are based on the occult design, sad to say everyone who
studies magic(k) tries to copy and not too many follow, the ones that
do often have the lesser banishing key on hand because they fear what
they try to summon, and the weird things that follow.......
Many
can try as quoting books, and even i do it at times, but atleast i as a
teacher try to quote something that works, cause i use it...personally
now the secret to gaining
advanced info................
advanced info................
1. study what you don't see, because it is hidden to keep the secret safe, even if they truthful wanted to tell you...
2. psychic, psi, astrobody design is the way to develop the way into the hidden things, your senses will do the rest, try it...
3.
read what it says then look for the words that stick out, thats the
trick.... occult stuff tends to have puzzles in it's words
4.
reading a diagram, is one of the hardest forms of magic(k) why because
you have to tap into another time the time and thought it was created,
and if you can do this, the advanced magic(k) becomes quite easy....
5.
Qabbalah/k/ is a joke, only the defined points and ladder of the
message is needed to start enetering into the mystery of the ages, the
others of occult use it as they use tarot cards...and thats not its
design, To any who ask the answer is written on the wall....lol
6. books that offer these answers...huh, none...
why, because of point of view everything is chopped up but if you follow either your senses or my list.....(the info will find you)
magic(k)user.....
if your witch...you should known all this to begin with...
why, because of point of view everything is chopped up but if you follow either your senses or my list.....(the info will find you)
magic(k)user.....
if your witch...you should known all this to begin with...
| witch wars: just some general info? | by Lux for everyone |
First
off, you have to be a witch or of the truthful nature of witchcraft to
have a "witch war" wicca,shamanism and druidism aren't......witches but
earth based paths of enlightened wisdom.....so that leave them
out...don't you think...
Second, witches don't war, they hex, bind, transform, destroy and even balance
so that is out.....
Third,
it is in title alone that others wish to have this "so called" war
over......and witches truthful as far as i have known don't
care.......about name only energy and connection, you come to
them......its their way...
Fourth, the only type
of "waring" could only happen inside the witches craft order, but won't
cause there is no more need of being the head or tail then flipping a
coin in chance, everything balances another.......in some shape and
form....
and the Fifth and final reason, witches
to my knowing, have never needed politics or religion only the gifts
and the way to use them and that has nothing to do with being programed
as most "religious methology" try to make you....
religion has it's place but only that place.....
as
far as i have
learned..........................................................and to
this day and age still see, proving it right all over again.
Truthfully
a witch is madeup of the materials of witchery and the rest is more of
how that witchery expands to transform the witches mind or nature,
you can't teach, harness, bind or put a label on this. only how you come to understand why!!!!!! you got from here to there....
you can't create it, by pick and choose methods either.....
and those that say they can "lie to themselves" but why lie when you can truthful know
as many will who feel, live and be.....
The works here in both "the witches hours" and my coven website "the root"
are
here for those patterns that others try to tell fairy stories on, and
it is nice to know that "all life can't live by those stories alone" as
for traditional witches.....big secret
they are gypsy, old maidens (of the black) : voodoo to the lame
and
just a few women who as time when on fell into the patterns of the
stories and the truths...and they should all be thanked, why?????????/
because it found them, perhaps not all but it (witchcraft) did.
as
it tends to find the real......and disprove the false, not a religious
design, not a personal crusade, but magic(k) touching vessels of the
same (magick)
So enjoy the Pagan Wars, not witch (please get it right) thanks....
| the 3 parts of witch | by Lux for everyone |
mystics and seers was called just that,
never in the history of magic(k) has a witch gone by any other title or name, other then the
gypsy as in 'diviner
never in the history of magic(k) has a witch gone by any other title or name, other then the
gypsy as in 'diviner
Witchcraft has only 3 parts
(the witch, the skills of witch and the nature)
(the witch, the skills of witch and the nature)
the
witch: can be almost any form of being but generally female due to the
harmonies, and she can be goddly or devilish in personality, then truely
tend to be both......or abit of....
(due to both energies of emotional band they tend to encounter, they play no diffinity sides)
(due to both energies of emotional band they tend to encounter, they play no diffinity sides)
the
skill: the can spellcast, channel, divide the spirit, speak to nature
and even see into the 3 worlds....but they perfer reading the soul in
serveral forms.....
The nature: depending on what they seek
as the source they can build a bond with many a nature, however they
tend to share only one common root, and that is of the goddess herself,
the oldest of teachers, not the pantheon dieities they use as her or
mother earth ideal, but the one who will visit on a witch when she has
join them, the ones before, you need not look for her, she isn't in many
books, because to know her is to know all things in time, heck even us
guys get visitation,
(but as of my oath i can say much)
you will see, if you dare call yourself "witch"
who i speak of.......
(but as of my oath i can say much)
you will see, if you dare call yourself "witch"
who i speak of.......
any questions?
| mage/magi vs witch/wizardess | by Lux for everyone |
As
most animals and plants know, as well as emotional and spirital
natures, there is a division in the pool of creation or evolving,
take your pick, and it is male and female in our language,
truthfully
we can share the same things but we don't, we can have the same insight
but we don't, it is just the way it will always be,
a little thing called harmonics says so...........
Men
as of the early 1200's a man practiced magic(k) they was known as a
magi/mage and later a giester (magiester) no mention of witch or
witchery title until the 60's or 70's, and even if there was to be one,
male can't be, why? well it is simple, we as mage/magi share not the
hamonics of being a witch, the powers and directions of these power are
not within our body to command, yes we can command them in another
fashion but not like a witch ( but naming yourself something should be
because you are it, not because you read it, or like the title, that is a
bad move when you really meet one, they will just ignore you, why?
cause the harmonics will not be there........but do as you will, has
alot of people, being what they dream, not what they are.....but judge
for yourself..... Hp 'high priest was adopted in the early 70's so that
the witch could have a mate,consort, to share harmonies with, like the
idealism of god/goddess, but if we were meant, to be more, I would be
one of the first to admit it, lol
( education means to learns
ones path/direction and place, or perhaps those of today's magic(k)
want just to play at it, well like i said, it will find you, hope your
ready..........As for witch they can only play in our area as we the
mage/magi and consort offer, its part of their direction and i'm happy
to say as of magic(k) it's one of the oldest of secrets......
(the book, cup and key or door is us) without us they have no such thing,
and
can see no road ahead, but without them as powerful witches, we can't
play in natures playgrounds either, kinda a symbosis going on,
the
witch (blade, body, candle, soul) is the circle, the connection to
nature, goddess, and powers of the 4 gates, not gatekeepers....lol
the
mage/magi is the key stones, sygils and learned books of the outer
circle, the dragon and the doorway to the universal wonders
and
when a witch is truely worthy they can enter, and when a magi/mage is
accepted the witch will chose to share harmonies, and then........
the tricky stuff begins.......
Who will gain what?
| the 5th door of witch | by Lux for everyone |
herein
lay the path and secret of witchery as an emotional modivational design
and all must follow these steping to know the reality of what they call
"Witchcraft" and all forms of this reality can be atested to it........
the 5 easiest patterns :
1.
feeling : to feel is to tap into the senses of knowing and with this
one can connect to the others and become more accomplished
2.
learning : to see, read and know this is the next step to verifying
your feeling and begining of the foundation of touching the real....
3.
touching and changing : the natural gift if you have if you have the
first two steps, because the bodies inner knowing, collective soul will
and does grow the lessons that it has been apart of....
4.
Having others feel : tapping into others is the extent of having a
gift, because the nature of the body is to translate in all forms of
being, what is about them as in the enviroment, both healthh and
not....and they will feel you........as you them........( magic(k) calls
this "the chain"
5. Having : to truely have
something is not to think you do, but to know with all the senses and
nature that it is verifyable and sciences of the day or sceptical design
can't even begin to connect but on a basic level with your own being, (
but this step is the dangerous one, cause once you ventured here, there
is no going back, you have been, for lack of a better word "marked" and
with this marking, you will feel all the good and bad one can offer in
and about natures playground, Goodluck.....
but remember you asked for it,
magic(k) isn't jus given to you, "you or your soul asked"
see if you can figure that out?
Natural ones.......
| a mark for being truthful | by Lux for everyone |
xandrashouseoffluffywitchcraft
had stared a ban on me, for telling things as they are, called me
narrow minded, its nothing new, i get that from pretenders and
roleplaying wantabee's, can i help it if i tell it as it is, not how
others wish to paint it, because they are abit to reserved to actually
care about really, heart opened knowing,
well
all i can say is "I wish them well' but as for me, i do and say with
pride as what i know and have been lucky enought to be included, It's
not me verses the world of witchcraft, it's not like its my duty to
convert or change others, I only care what works, is reality and has
endured and reaches my heart, as others should if they are searching for
the missing puzzles as i did, If you want a version of book as your
life go right ahead, but if you say witchcraft, i point to this, this
and this, and for about 7-9 years, I have yet to be wrong, and the way
it works, lives in my soul, every.................time it is practiced,
Why? because the enery is there as it should be for all, not just myself
to feel it, otherwise i would be nothing but fluff as well, a carbon
copy of stuff that sells books not truths......but judge for yourself,
if you dare step where i have..........
| marked by hearsay not the devil | by Lux for everyone |
every wonder why women have tattoos,
to fit in and to be more then what the dawn brings...
------------------------------
There
was no special place on the body on which the mark was made, though
Boguet says that it was usually on the left shoulder.[32] De Lancre
"says that in his part of the country the left side and the left
shoulder were marked, that the skin was torn to the effusion of blood,
and that the pain might last for three months. He also says that there
was a sensation of heat which penetrated into the flesh. Jeanne
d'Abadie[34] told de Lancre that when the Devil marked her on the right
shoulder he hurt her so much that she cried out, and felt at the time a
great heat as if a fire had burned her. The marking of witches in other
countries was not so dramatically recorded. The Belgian witch, Elisabeth
Vlamynx,[35] tried in 1595, merely stated that she was marked on the
left armpit. Two witches tried at Aberdeen 36 in 1597 confessed to the
Devil's marks, Andro Man that "Christsonday bit a mark in the third
finger of thy right hand, which thou hast yet to show", and Christian
Mitchell that "the Devil gave thee a nip on the back of thy right hand,
for a mark that thou was one of his number". Sylvine de la Plaine,[37] a
young married woman aged twenty-three, confessed at Br챕cy in 1616 that
she had been marked on the crown of the head and on the right thigh. The
Yarmouth[38] witch, tried in 1644, saw a tall black man at her door,
"he told her he must see her Hand; and then taking out something like a
Pen-knife, he gave it a little Scratch so that Blood followed, and the
Mark remained to that time". The Essex witch, Rebecca Jones,[39] told
the magistrates that a handsome young man came to the door whom "now she
thinks was the devil; who asked this examinate how she did and desired
to see her left wrist, which she showed unto him; and he then took a pin
from this examinant's own sleeve, and pricked her wrist twice, and
there came out a drop of blood, which he took off with the top of his
finger, and so departed". The Forfar witches,[40] tried in 1661, were
marked on the shoulder, Jonet Howat said that "the devil nipped her upon
one of her shoulders, so as she had great pain for some time
thereafter," that when he came again he "stroked her shoulder (which he
had nipped) with his hand and that presently after she was eased of her
former pain". Another witch, of the same coven was also nipped in the
same way; four weeks later "the devil stroked her shoulder with his
fingers, and after that she had ease in the place formerly nipped by the
Devil". Marie Lamont of Innerkip,[41] in 1662, stated that "the Devil
nipped her on the right side which was very painful for a time, but
thereafter he stroked it with his hand, and healed it; this she
confesses to be his mark". In Bute[42] in 1662, Margaret NcWilliam, who
seems to have been one of the chief witches there, was marked in three
places, one near her left shinbone, another between her shoulders, and
the third on the hip, all of them blue marks. Margret NcLevine, of the
same coven, stated that the Devil came to her, "he took her by the
middle finger of the right hand which he had almost cut off her, and
therewith left her. Her finger was so sorely pained for the space of a
month thereafter that there was no pain comparable to it, as also took
her by the right leg which was sorely pained likewise as also by the
Devil". Three of the Wincanton witches[43] were found to be marked at
their trial in 1664; "he prickt the fourth Finger of Elizabeth Style's
right hand between the middle and upper joynt (where the sign at the
Examination remained)"; in the case of Alice Duke, "he prickt: the
fourth finger of her right hand between the middle and upper joynt
(where the mark is yet to be seen)"; and in the case of Christian Green,
"the Man in Black prickt: the fourth finger of her Right hand between
the middle and upper joints, where the sign yet remains". Annabil Stuart
of Paisley,[44] who was only fourteen when tried in 1678, said that
"the Devil took her by the Hand and nipped her Arm, which continued to
be sore for half an hour". At Borrowstowness, in 1679, Margaret
Pringle[45] stated that the Devil took her by the right hand, "whereby
it was grievously pained; but having it touched of new again, it
immediately became whole". Little Thomas Lindsay, of Renfrewshire,[46]
when he joined the coven, had "a Nip on the Neck, which continued sore
for Ten days"; and John Reid, who later suffered the traitor's death in
prison, received "a Bite or Nipp in his Loyn, which he found painfull
for a Fortnight". Isobel Adams of Pittenweem, said at her trial in 1704,
that "the Devil put his mark in her flesh which was very painful."[47]
In 1705 the two Northampton witches,[48] Elinor Shaw and Mary Phillips,
who like the rest of that coven remained faithful to their god unto
death, had been pricked at their finger ends.
The Pact or Covenant was probably a late custom, introduced when the religion was falling into decay. In all religions the god promises to the convert eternal life and eternal happiness in return for fidelity and service, but the promise of mundane help enforced by a written contract suggests a form of propaganda which could only have occurred when the religion was hard pressed for converts. The written contract was the most important part of the admission ceremony in the eyes of the legal authorities who tried the witches; it appeared to give an air of finality to the whole transaction. Occasionally, especially in France, one of these written covenants fell into the hands of the inquisitors, unfortunately the exact wording is never given in the records, the inquisitor preferring to make his readers' flesh creep by saying that "it was so horrible that one had horror in seeing it".[49] In England and Scotland there is no record of such a contract having been brought into court as evidence against an accused person; it would appear that the Devil kept the paper in some secure place and perhaps destroyed it if there were danger.
No contract was signed without the free consent of the contracting parties, as is clearly shown in many of the trials; the Devil always asked the candidate whether he or she wished to become his servant and the paper was not produced unless the answer was very definitely in the affirmative. If the witch could not write she signed the paper with a cross or circle, or the Devil put his hand on hers and guided her hand in signing her name. The signing is usually said to have been done with the blood of the witch drawn from some part of her person for the purpose; this is, however, merely a confusion with the marking of the candidate when the skin was cut to the effusion of blood. In the later rite, the blood was a convenient fluid for writing the signature when ink was a rare commodity, as is always the case in country places. It is possible also that the blood thus drawn may have been regarded as an offering to the new god. The contract was originally made out and signed on a separate piece of parchment or paper; in the later trials it was said to be in a book, but this is probably a confusion with the Devil's book in which the records were made at the Sabbaths. In America the book was constantly mentioned by the parsons and ministers who recorded the trials. Forbes, in his Institutes Of the Law of Scotland, says, "An express Covenant is entered into betwixt a Witch and the Devil appearing in some visible Shape. Whereby the former renounceth God and His Baptism, engages to serve the Devil, and do all the Mischief he can as Occasion offers, and leaves his Soul and Body to his Disposal after Death. The Devil on his Part articles with such Proselytes concerning the Shape he is to appear to them in, the Services they are to expect from him, upon the Performance of certain Charms or ceremonious Rites". Claire Goessen[50] a Belgian witch tried in 1603, made a covenant with the Devil, "this pact was written on paper by Satan himself with blood taken from a prick which she made for that purpose with a pin in the thumb of her left hand, and was signed by the prisoner with her own blood". Half a century later, in 1657, a Belgian man-witch named Mathieu Stoop, signed a pact with blood drawn from his right leg, but was marked at the same time in the right armpit.
Various methods of making a pact with the Devil were in vogue in France, Belgium and Wales until a recent period. In Belgium[51] the would-be candidate goes to a cross-road at night carrying a black hen. The Devil in the form of a man will come and bargain for the hen, then will buy it by giving the seller what he desires. The pact is made for the duration of seven years. In the Department of Entre-Sambre-et-Meuse,[52] the ritual is slightly different: "Come to the wood and you will see a man coming to you. This is the chief. He will ask if you will engage in his society. If you refuse he will tell you to return whence you came. If you accept, the term of the engagement is for seven years, and you will get a plaquette a day". The Welsh method carries on the idea of the magical power of the Host. In North Pembrokeshire[53] an old man-witch gave an account of how he obtained his power. When he went to his first Communion he made pretence of eating the bread "and then put it in his pocket. When he went forth from the service there was a dog meeting him by the gate, to which he gave the bread, thus selling his soul to the Devil. Ever after, he possessed the power to bewitch".
The contract between the Devil and the witch was generally for the term of the witch's life, but contracts for a term of years are often found. Records and tradition agree in stating that the number of years was seven, though there is some evidence that nine years was also a favourite number. At the end of the term the witch was at liberty to refuse to renew it. The length of the term suggests that it was connected with the cycle of years for the Great Sacrifice in which the god himself was the Divine Victim. If this theory is correct it means that the witch was the substitute for the god, and explains why in so many cases the Devil promised that she should have power and riches during the interval before the end came. In all records of the substitute for the Divine Victim the mock king is allowed the royal power for a certain length of time before the sacrifice is consummated. This I take to be the meaning of the numerous stories of persons selling their souls for the sake of being rich for a term of years and being killed by the Devil at the end of that term.
The Pact or Covenant was probably a late custom, introduced when the religion was falling into decay. In all religions the god promises to the convert eternal life and eternal happiness in return for fidelity and service, but the promise of mundane help enforced by a written contract suggests a form of propaganda which could only have occurred when the religion was hard pressed for converts. The written contract was the most important part of the admission ceremony in the eyes of the legal authorities who tried the witches; it appeared to give an air of finality to the whole transaction. Occasionally, especially in France, one of these written covenants fell into the hands of the inquisitors, unfortunately the exact wording is never given in the records, the inquisitor preferring to make his readers' flesh creep by saying that "it was so horrible that one had horror in seeing it".[49] In England and Scotland there is no record of such a contract having been brought into court as evidence against an accused person; it would appear that the Devil kept the paper in some secure place and perhaps destroyed it if there were danger.
No contract was signed without the free consent of the contracting parties, as is clearly shown in many of the trials; the Devil always asked the candidate whether he or she wished to become his servant and the paper was not produced unless the answer was very definitely in the affirmative. If the witch could not write she signed the paper with a cross or circle, or the Devil put his hand on hers and guided her hand in signing her name. The signing is usually said to have been done with the blood of the witch drawn from some part of her person for the purpose; this is, however, merely a confusion with the marking of the candidate when the skin was cut to the effusion of blood. In the later rite, the blood was a convenient fluid for writing the signature when ink was a rare commodity, as is always the case in country places. It is possible also that the blood thus drawn may have been regarded as an offering to the new god. The contract was originally made out and signed on a separate piece of parchment or paper; in the later trials it was said to be in a book, but this is probably a confusion with the Devil's book in which the records were made at the Sabbaths. In America the book was constantly mentioned by the parsons and ministers who recorded the trials. Forbes, in his Institutes Of the Law of Scotland, says, "An express Covenant is entered into betwixt a Witch and the Devil appearing in some visible Shape. Whereby the former renounceth God and His Baptism, engages to serve the Devil, and do all the Mischief he can as Occasion offers, and leaves his Soul and Body to his Disposal after Death. The Devil on his Part articles with such Proselytes concerning the Shape he is to appear to them in, the Services they are to expect from him, upon the Performance of certain Charms or ceremonious Rites". Claire Goessen[50] a Belgian witch tried in 1603, made a covenant with the Devil, "this pact was written on paper by Satan himself with blood taken from a prick which she made for that purpose with a pin in the thumb of her left hand, and was signed by the prisoner with her own blood". Half a century later, in 1657, a Belgian man-witch named Mathieu Stoop, signed a pact with blood drawn from his right leg, but was marked at the same time in the right armpit.
Various methods of making a pact with the Devil were in vogue in France, Belgium and Wales until a recent period. In Belgium[51] the would-be candidate goes to a cross-road at night carrying a black hen. The Devil in the form of a man will come and bargain for the hen, then will buy it by giving the seller what he desires. The pact is made for the duration of seven years. In the Department of Entre-Sambre-et-Meuse,[52] the ritual is slightly different: "Come to the wood and you will see a man coming to you. This is the chief. He will ask if you will engage in his society. If you refuse he will tell you to return whence you came. If you accept, the term of the engagement is for seven years, and you will get a plaquette a day". The Welsh method carries on the idea of the magical power of the Host. In North Pembrokeshire[53] an old man-witch gave an account of how he obtained his power. When he went to his first Communion he made pretence of eating the bread "and then put it in his pocket. When he went forth from the service there was a dog meeting him by the gate, to which he gave the bread, thus selling his soul to the Devil. Ever after, he possessed the power to bewitch".
The contract between the Devil and the witch was generally for the term of the witch's life, but contracts for a term of years are often found. Records and tradition agree in stating that the number of years was seven, though there is some evidence that nine years was also a favourite number. At the end of the term the witch was at liberty to refuse to renew it. The length of the term suggests that it was connected with the cycle of years for the Great Sacrifice in which the god himself was the Divine Victim. If this theory is correct it means that the witch was the substitute for the god, and explains why in so many cases the Devil promised that she should have power and riches during the interval before the end came. In all records of the substitute for the Divine Victim the mock king is allowed the royal power for a certain length of time before the sacrifice is consummated. This I take to be the meaning of the numerous stories of persons selling their souls for the sake of being rich for a term of years and being killed by the Devil at the end of that term.
Culture starts from fath or fad....and in this case it was both....
| ritualism of fear and hate... | by Lux for everyone |
With all manners of learning magic was feared by religious zelots,
for
it would undermine their purse, and those that was devout was taken as
well....(religion begain a govermental direction) instead of the
direction of spiritual understanding they quoted, but in a would with
much fear and few sights, only voices from the past...
How can one truely say.......whats..what.....
Well nature does.....
-----------------------------------------------------------------
IT
has so far been impossible for anyone to devise a theory which will
decide where Magic ends and Religion begins. The best explanation is
that Magic acts as a natural means, that the mere pronouncing of a spell
or the performance of certain movements will produce the desired effect
as surely as the mixture of two chemical substances will produce a
definitely ascertained result. Magic therefore acts alone, it engenders
its own force and depends on nothing outside itself, whereas Religion
acknowledges a Power beyond itself and acts entirely by the motivation
of that Power. The form in which the Power presents itself to the human
mind depends on the state of civilisation to which the worshipper has
attained. Man at some periods and in some places believes that the Power
may be forced to obey his behests, that it cannot resist the commands
of the man who performs certain ceremonies accompanied by certain words
and manual gestures. At other periods and other places Man regards the
Power as greater than himself and tries to propitiate it by means of
prayers and gifts, which may include sacrifices of all kinds and
self-abasement in every form.
The theory is accurate up to a point, but does not account for all the phenomena. I have therefore not attempted to divide the ceremonies of the witches in accordance with it, but have adopted the conventional division of calling those ceremonies "religious" which were done more or less as acts of worship, and those "magical" which were for the control of the forces of nature, such as producing storms, or for casting on or curing disease.
Religious Ceremonies. The religious rites, which we should call divine service at the present day, were solemnised with the greatest reverence. Homage to the Master was always paid at the beginning of all the sacred functions, and this often included the offering of a burning candle. At Poictiers in 1574[1] the Devil was in the form of "a large black goat who spoke like a person", and to whom the witches rendered homage holding a lighted candle. Boguet says in 1598[2] that the witches worshipped a goat, "and for greater homage they offer to him candles which give a flame of a blue colour. Sometimes he holds a black image which he makes the witches kiss, and when kissing it they offer a candle or a wisp of burning straw". The Somerset witches in 1664[3] said that when they met the Man in Black at the Sabbath "they all make low obeysance to him, and he delivers some Wax Candles like little Torches, which they give back again at parting". As a rule the candles were lighted at a fire or light which the Grandmaster carried on his head between his horns; which shows that the rite was reserved for the great Sabbaths when the Devil was "in his grand Array". De Lancre (Tableau p. 68) says that the Devil usually had three horns, with "a kind of light on the middle one, by which he is accustomed to illuminate the Sabbath, and to give fire and light to those witches who hold lighted candles at the ceremonies of the mass which they counterfeit." Usually the Devil lit the candles himself and handed them to his worshippers, but sometimes the witches were permitted to light their own candles. In either case the symbolism conveyed the meaning that to his worshippers their god was the source of all light.
During the ceremony of receiving homage the god was enthroned. After the ceremony of the candles the congregation knelt before his throne chanting his praises. Then there were hymns and prayers, and sometimes the Master gave an address on the tenets and dogmas of the religion. This was more common in Scotland than elsewhere, as sermons have always been popular in that country, but preachers were known in France also. The style and subject matter of some of these sermons have been preserved. De Lancre[4] says the subject was usually vainglory, but the Scotch records are more detailed. In the trial of John Fian, of the North Berwick coven, in 1590,[5] it was stated that "Satan stood as in a pulpit making a sermon of doubtsome speeches, saying, 'Many comes to the fair, but buys not all wares', and desired him 'not to fear though he was grim; for he had many servants who should never want and should ail nothing, and he should never let any tear fall from their eyes as long as they served him'. And gave their lessons and commandments to them as follows, 'Spare not to eat, drink, and be blyth, taking rest and ease, for he should raise them up at the latter day gloriously'". In the trial of some Lothian witches' the preacher is said to have preached "the doctrines of the infernall Pitt, viz. Blasphemies against God and his son Christ", in other words, he held forth on what he considered to be the true faith and abused the other side. "Among other things he told them that they were more happy in him than they could be in God; him they saw, but God they could not see." In another sermon by the same preacher[7] he "most blasphemously mocked them, if they offered to trust in God who left them miserable in the world, and neither he nor his Son Jesus Christ ever appeared to them when they called on them, as he had, who would not cheat them". This was undoubtedly the great appeal of the Old Religion; the god was there present with his worshippers, they could see him, they could speak to him as friend to friend, whereas the Christian God was unseen and far away in Heaven, and the petitioner could never be sure that his prayer would reach the divine ear.
The main part of the religious rite was a ceremony comparable with the Mass. It must, however, be noted that this rite was not in any way an attempt to represent the Last Supper as described in the Gospels, except that it included the distribution of bread and wine; therefore Cotton Mather is wrong when he says that they "imitated the Supper of our Lord". The most detailed accounts of the ceremony come from more than one place in France.[8] Everything was black; the bread was black, being made of rye; the drink was black and pungent, being probably some kind of drink like the holy heather-beer of the Picts; the lights were black, for they were torches dipped in resin or pitch which gives a blue flame. The Chief was disguised as a black goat[9] and displayed the sacred bread on his horns; he took the sacred wine and sprinkled it on the kneeling people, while they cried out in chorus, "His blood be on us and on our children". Throughout the ceremony the people knelt bowing their heads to the ground, or they lay prostrate, all uniting in a prayer to their god for aid. The descriptions show that the congregations were endued with a passionate devotion to their deity and their religion, and one can see that the Inquisitor de Lancre[10] was not exaggerating when he summarises the feelings of the witches who suffered for their faith. "In short," he says, "it is a false martyrdom; and there are witches so besotted in his devilish service that neither torture nor anguish affright them, and who say that they go to a true martyrdom and death for love of him as gaily as to a festival of pleasure and public rejoicing. When they are seized by justice they neither weep nor shed a single tear, in truth their martyrdom, whether by torture or the gibbet, is so joyful to them that many of them long to be led to execution, and suffer very joyously when they are brought to trial, so much do they long to be with the Devil. And in prison they are impatient of nothing so much as that they may show how much they suffer and desire to suffer for him". This is the spirit which is held up to admiration when it inspires the Christian martyr, but when it was a heathen woman dying for her god she is execrated as the worshipper of the Devil and is thought to have deserved the most cruel of. all deaths for her contumacy in not accepting a God of whom she knew nothing.
Sacrifices. There were several different forms of sacrifices, all of which involved the shedding of blood. The simplest, which was done with hardly any religious ceremony, was the pricking of her own person by the worshipper. This might be done either in private or in public. The sacrifice of animals was also a private rite, and never took place at a Great Sabbath, though it is occasionally recorded at an Esbat. The sacrificial animals were usually a dog, a cat, or a fowl. The animal was offered but not necessarily killed; in the account of the storm-raising by the witches of North Berwick the cat, which had been specially prepared by various magical ceremonies, was cast into the sea as far as possible, but it simply swam back and came safely to land.
Child sacrifice was not uncommon if the accusations are to be credited, but little real evidence is brought forward of the actual killing of children, and it must always be remembered that child-sacrifice is an accusation which the members of a dominant religion are very apt to bring against any other religion with which they are at variance. Occasionally, however, it would seem that a very young infant might be put to death as a religious rite; but this was very rare, and is not recorded in England. It occurs in one trial in Scotland in 1658,[11] when the Alloa coven were accused that "they all together had a meeting at Tullibodie, where they killed a child, another at Clackmannan where they killed another child". Many accusations against the witches included the charge of eating the flesh of infants. This does not seem to have been altogether unfounded, though there is no proof that children were killed for the purpose. Similar forms of cannibalism as a religious rite were practised by the worshippers of Bacchus in ancient Greece.
There is one form of cannibalism which seems to have arisen after the persecutions had begun. Some of the witches deliberately ate the flesh of a young infant with the avowed purpose of obtaining the gift of silence, even under torture, when questioned by the Christian judges. The child does not appear to have been killed for the purpose, but considering the infant mortality of the period there could have been no difficulty in obtaining the magical flesh. The reason for the practice was a form of sympathetic magic, by eating the flesh of a child who had never spoken articulate words the witches' own tongues would be prevented also from articulating. De Lancre[12] shows this belief very clearly, "In order not to confess the secrets of the school, they make at the Sabbath a paste of black millet with the powder made from the dried liver of an unbaptised child; it has the virtue of taciturnity; so that whosoever eats it will never confess." This generalisation is borne out by the evidence at two Scotch trials. At Forfar in 1661[13] Helen Guthrie stated that she and some others dug up the body of an unbaptised infant, "and took several parts thereof, as the feet, hands, a part of the head, and a part of the buttock, and they made a pie thereof, that they might eat of it, that by this means they might never make confession (as they thought) of their witchcrafts". In 1695 one of the Bargarran witches[14] told the court that "their Lord (as they called him) gave them a piece of an unchristened Child's liver to eat; telling them, That though they were Apprehended, they should never Confess, which would prevent an effectual Discovery."
The greatest of all the sacrifices was that of the god himself. This took place at one of the great quarterly Sabbaths at the end of a term of years, generally seven or nine. Frazer has shown that the Dying God was originally the ruler of the tribe, in other words the king. When the custom begins to die out in any country, the first change is the substitution of some person of high rank who suffers in the king's stead; for a few days before his death the substitute enjoys royal powers and honours as he is for the time being actually the king. The next step is when a volunteer, tempted by the desire for royal power though only temporary, takes the king's fate upon himself. Then comes the substitution of a criminal already condemned to die in any case, and the final stage is the sacrifice of an animal.
When the records of the Old Religion were made the great sacrifice had reached the last stages. In France a goat was burnt to death at the Sabbaths, the creature being called the Devil. The ashes were collected for the magical promotion of fertility by strewing them on fields and animals. The gathering up of the ashes in the case of Joan of Arc should be remembered in this connection. It is perhaps worth remarking that when in the seventeenth century, the time for the sacrifice had come the god is always said to be in the form of a large goat or in his "grand array", which means that in the original rite it was the sacrifice of the Horned God himself.
In the primitive forms of the sacrifice elsewhere than in Europe the worshippers ate the dead body of the god, or at least some part of it. Ceremonial cannibalism is found in many parts of the world, and in all cases it is due to the desire to obtain the qualities of the dead person, his courage, his wisdom, and so on. When a divine victim was eaten and the holy flesh thus received into the system, the worshipper became one with the deity. In ancient Egypt, as in other places, it was more common to eat the animal substitute or a figure of the god made in dough or other edible substance. The sacrifice of the god in the person of the king or his substitute was known from very early times, and has continued in some countries until the present century. It remained in Western Europe as long as the cult of the Horned God lasted, and I have collected in the chapter on the Divine Victim several examples of the royal gods and their divine substitutes. Besides these historical instances there must have been many local victims who, being in a humble walk of life, were not recorded.
In modern books on this subject the substitutes are often called Mock Kings, whose rule was usually a kind of Saturnalia, for the royal powers were largely burlesqued. Klunzinger[15] records examples of the kind in Egypt in 1878, he says that in every village of Upper Egypt a New-Year King was elected, who for three or four days usurped the power of the Government and ruled despotically. He wore a special dress, and was treated with extravagant respect, he tried legal cases and passed ridiculous sentences on the offenders. At the end of his term of power he was tried and condemned to be burnt. He was then escorted by the whole village to the burning place and a ring of fire was made round him. When the flames became uncomfortably hot he jumped through them to safety, leaving his burlesque royal insignia to be destroyed. This is a very late form of the sacrifice; but in pre-Christian Europe the incarnate god was undoubtedly burnt alive, and it is very certain that the custom did not die out with the coming of Christianity. The burnt sacrifice performed by the "Druids" was, I suggest, the offering of the substitutes for the Divine King.
The "lease of life" granted to certain witches appears to have been another form of substitution for the royal or divine victim. In the evidence at some of the trials the Devil is said to have promised that for a term of years the witch should have wealth and power, but at the end of the time he should claim her, body and soul. Tradition says that he came in person to "fetch" her, and there are many gruesome stories of his coming at the appointed hour. A usual feature of the story is that marks of burning were found afterwards on the dead body of the witch or that nothing was left of her but a heap of ashes. In many instances where the exact length of the lease of life is mentioned, the term is for seven years or multiples of seven. This coincides with the fact that in the case of the royal gods in England there seems to have been a seven-year cycle.
The sacrifice of the god was liable to be confused with a sacrifice to the god by those who were not fully acquainted with the cult. The recorders claimed that all child-murders, of which the witches were accused, were sacrifices to the devil. Child-murders were, however, seldom substantiated and were not more frequent among the witches than among other classes of society. When the actual testimony of the witches is given, and not the generalisations of biassed Christians, there is no doubt that the person or animal who died was regarded as the god.
In traditional accounts of the fairies the seven-year cycle and the human sacrifice to the god are preserved. Thomas of Ercildoune[16] was carried away by the Fairy Queen; he remained with her for more than three years, she then sent him back to his own home, and when he remonstrated she told him that the next day was Hallow e'en:
To-morrow, of hell the foul챕 fiend
Among these folks shall choose his fee.
Thou art a fair man and a hende,[*1]
I trow full well he would choose thee.
[*1 Hende = comely.]
And in the ballad of Young Tamlane[17] the hero is a fairy knight who loves a human lady and asks her to save him:
Then would I never tire, Janet,
In elvish land to dwell;
But aye at every seven years
They pay the teind[*1] to hell,
And I am sae fat and fu' o' flesh
I fear 'twill be myself.
In view of the fact that ceremonial cannibalism was practised, Young Tamlane's physical condition has a sinister significance.
In a Cumberland tale[18] it is said that "every seven years the elves and fairies pay Kane,[*2] or make an offering of one of their children to the grand enemy of salvation, and they are permitted to purloin one of the children of men to present to the fiend; a more acceptable offering, I'll warrant, than one of their own infernal brood that are Satan's sib-allies, and drink a drop of the deil's blood every May morning".
In early times the Dying God or his substitute was burnt alive in the presence of the whole congregation; but when Western Europe became more organised such a ceremony could not be permitted and the victim died at the hands of the public executioner. The custom of burning the witch was not the invention of the Church, which only took advantage of a custom already existing and did nothing to modify the cruelty of more barbarous times. Death by burning was considered by the witches themselves as so essential that Ann Foster, of Northampton,[19] when condemned to die for witchcraft in 1674, "mightily desired to be burned, but the Court would give no Ear to that, but
[*1 Teind = Tenth, tithe.
*2 Kane =Tax.]
that she should be hanged at the Common place of Execution." This is in accordance with the request of a witch in the Rudlieb,[20] who when about to be hanged asked that her body should be taken down from the gallows and burnt, and the ashes strewn on water, lest being scattered in the air they should breed clouds, drought and hail.
It is interesting to note that there is no legal record that a witch was condemned to be burnt alive in, England; witches were hanged if another crime besides witchcraft could be proved against them. In fact, the English leniency towards the "horrible crime of witchcraft" is very noticeable. It was commented on in Scotland during the rule of the Commonwealth,[21] "there is much witchery up and down our land; the English be too sparing to try it." In Scotland persons could be condemned for witchcraft only, the usual method of execution was strangulation at the stake, after which the body was burnt; but there are cases on record where the witch was condemned to be burnt alive, and the records also show that the sentence was faithfully carried out. In France also evidence of the practice of witchcraft meant sentence of death, and the condemned person died in the flames. There is even a record of a man-witch who was sentenced "a estre bruslé vif à petit feu", and in Alsace one of the magistrates said that burning was too good for witches, and condemned them to be torn in pieces with red-hot pincers. This is, as far as I know, the only occasion when the Christian clergy pleaded for mercy for the culprits; they were so far successful that the sentence was mitigated to beheading with the sword, for which mercy the condemned thanked the magistrate with tears of gratitude.
The belief in the dogma of the Dying God is the reason why it is so often recorded against witches as a heinous sin that they pretended to be Christian while all the time they were "Devil-worshippers". The fundamental difference between the two religions is that the Christian believes that God died once for all, whereas the more primitive belief is that the god is perpetually incarnate on earth and may therefore be put to death over and over again. In all probability these "Devil-worshippers" were quite honest in belonging to both religions, not realising any difference in one of the basic doctrines of the new faith.
The Orgies.[23] The orgiastic ceremonies excited the interest and curiosity of the Christian judges and recorders to an extent out of all proportion to their importance in the cult. It is certain that in the religion of the Horned God, as in the cults of Bacchus and other deities of fertility, rites were performed which to the modern mind are too gross to be regarded as religious. These rites were openly practised in Athens in the height of its civilisation, the Sacred Marriage being regarded as the means of promoting and increasing fertility. Similar rites are known and have been practised in all parts of the world, but always in what are now called "Religions of the Lower Culture". As the cult of the Horned God was also a religion of the Lower Culture such rites formed an integral part of the worship. The reason for their use is the same wherever found; it is the practical application of the theory of sympathetic magic, with the consequent belief that by such means the fertility of the whole land would be increased. It was on account of these rites that the witches were credited with--and claimed--the power of granting fertility. They had therefore also the opposite power, that of blasting fertility; for, as I have pointed out before, the primitive mind ascribed both good and evil to one power alone; the division into God and Devil, priest and witch, belongs to a higher stage of civilisation.
Joan of Arc was definitely accused of having practised these rites, and it was through the agency of the Duchess of Bedford that her accusers were proved wrong. The accusation on this subject against Gilles de Rais was obviously trumped up and had therefore to be combined with charges of murder to force a conviction.
In all the trials where these rites are mentioned the Inquisitors of the Roman Church and the ministers of the Reformed Church express an extreme of sanctimonious horror, coupled, however, with a surprisingly prurient desire to learn all the most intimate details. The ceremonies may have been obscene, but they are rendered infinitely worse by the attitude of the ecclesiastical recorders and judges.
Magic Ceremonies. In the trials of witches the magical element plays a large part. In all studies of witches and magic, one point must be kept in mind, that when anything regarded as out of the ordinary course of nature is brought about by human means it is called a miracle if the magician belongs to the beholder's own religion, but it is magic--often black magic--if the wizard belongs to another religion. In Grimm's words, "Miracle is divine, Magic is devilish". This is markedly the case in the Christian records of the wonders performed by witches.
The cauldron is one of the most important accessories of a witch in popular estimation, but in spite of its prominence in Macbeth it does not often appear in the trials. In Alsace,[24] at the end of the sixteenth century it was greatly in vogue, and its use is clearly explained. The ingredients used are not given; the pot was boiled in the presence of all the company, including the Devil, to the accompaniment of prayers and charms. When ready, the cauldron was either overturned and the contents spilt on the ground, or the liquid was distributed to the votaries for sprinkling where they desired. The spilling was to bring fog, the rising steam being the sympathetic magic to bring it about. The making of the liquid for sprinkling was obviously a religious ceremony, and when the cult was in its prime and the witches were the priesthood the sacred liquid was used for blessing the crops as holy water is now. As with so many of the witch-ceremonies the original meaning was lost, the new religion adopted the old rites with slight changes and the older form of the ceremonial fell into disrepute and was sternly forbidden by the Church. The cauldron was not for magical rites only, it also served the homely purpose of cooking the food at the Sabbaths. "There was a great cauldron on the fire to which everyone went and took out meat," said the French witches to Boguet.[25] Nothing suggests more strongly the primitiveness of the rites and of the people who practised them than the use of the cooking-pot which was in common to the whole company. The importance of cauldrons in the Late Bronze-age and Early Iron-age should be noted in this connection.
In all the activities of a farm which were directly connected with fertility, witches seem to have been called in to perform the rites which would secure the success of the operation. They were also consulted if an animal fell sick. Thus at Burton-on-Trent, in 1597,[26] a certain farmer's cow was ill, "Elizabeth Wright took upon her to help upon condition that she might have a penny to bestow upon her god, and so she came to the man's house, kneeled down before the cow, crossed her with a stick in the forehead and prayed to her god, since which time the cow continued well". Here there is the interesting and very definite statement that Elizabeth Wright had a god who was clearly not that of the Christians. In Orkney, in 1629,[27] Jonet Rendall was accused that "the devil appeared to you, whom you called Walliman. . . . After you met your Walliman upon the hill you came to William Rendall's house, who had a sick horse, and promised to heal him if he could give you two pennies for every foot. And having gotten the silver you healed the horse by praying to your Walliman. And there is none that gives you alms but they will thrive, either by land or sea, if you pray to your Walliman". Here again the god of the witch was not the same as that of the Christian.
The making of wax images for the destruction of an enemy has always been supposed to be a special art of a witch. The action has its origin in the belief in sympathetic magic; the image--of clay or wax--was made in the likeness of the doomed person, it was pierced with thorns or pins, and was finally dissolved in water or melted before a slow fire. The belief was that whatever was done to the image would be repeated in the body of the enemy, and as the image slowly melted he would get weaker and die. The method was probably quite effectual if the doomed man knew that magic, in which he believed, was being practised against him; but when the method was not successful the witches were often prepared to supplement magic with physical means, such as poison and cold steel.
Wax images for magical purposes are very early, There is reference to a wax crocodile in ancient Egypt as early as the XIIth dynasty (before 2000 B.C.), but the most detailed account is in the legal record of the Harem Conspiracy in the reign of the Pharaoh Rameses III (about 1100 B.C.). A plot was hatched to kill the Pharaoh and to put one of his sons on the throne; the conspirators were the young man's mother and several of the harem ladies and harem officials, besides people from outside. They began by making wax figures, but these not proving a success the conspirators resorted to personal violence, from the effects of which the Pharaoh eventually died. The conspirators were brought to justice, and the guilty were condemned to death. It is interesting to see how much less superstitious the ancient Egyptians were than the medieval Christians. There is no mention of the Devil, no feeling that an evil power was invoked; there is none of that shuddering horror which is so marked a feature of the Christian records, and the only abusive term used is the word "criminal" applied to the convicted prisoners. There were two men concerned in the making of the wax figures. The record of the first one states[28] that "he began to make magic rolls for hindering and terrifying, and to make some gods of wax and some people, for enfeebling the limbs of people; and gave them into the hand of Pebekkamen and the other great criminals, saying, 'Take them in', and they took them in. Now, when he set himself to do the evil deeds which he did, in which R챗 did not permit that he should succeed, he was examined.
The theory is accurate up to a point, but does not account for all the phenomena. I have therefore not attempted to divide the ceremonies of the witches in accordance with it, but have adopted the conventional division of calling those ceremonies "religious" which were done more or less as acts of worship, and those "magical" which were for the control of the forces of nature, such as producing storms, or for casting on or curing disease.
Religious Ceremonies. The religious rites, which we should call divine service at the present day, were solemnised with the greatest reverence. Homage to the Master was always paid at the beginning of all the sacred functions, and this often included the offering of a burning candle. At Poictiers in 1574[1] the Devil was in the form of "a large black goat who spoke like a person", and to whom the witches rendered homage holding a lighted candle. Boguet says in 1598[2] that the witches worshipped a goat, "and for greater homage they offer to him candles which give a flame of a blue colour. Sometimes he holds a black image which he makes the witches kiss, and when kissing it they offer a candle or a wisp of burning straw". The Somerset witches in 1664[3] said that when they met the Man in Black at the Sabbath "they all make low obeysance to him, and he delivers some Wax Candles like little Torches, which they give back again at parting". As a rule the candles were lighted at a fire or light which the Grandmaster carried on his head between his horns; which shows that the rite was reserved for the great Sabbaths when the Devil was "in his grand Array". De Lancre (Tableau p. 68) says that the Devil usually had three horns, with "a kind of light on the middle one, by which he is accustomed to illuminate the Sabbath, and to give fire and light to those witches who hold lighted candles at the ceremonies of the mass which they counterfeit." Usually the Devil lit the candles himself and handed them to his worshippers, but sometimes the witches were permitted to light their own candles. In either case the symbolism conveyed the meaning that to his worshippers their god was the source of all light.
During the ceremony of receiving homage the god was enthroned. After the ceremony of the candles the congregation knelt before his throne chanting his praises. Then there were hymns and prayers, and sometimes the Master gave an address on the tenets and dogmas of the religion. This was more common in Scotland than elsewhere, as sermons have always been popular in that country, but preachers were known in France also. The style and subject matter of some of these sermons have been preserved. De Lancre[4] says the subject was usually vainglory, but the Scotch records are more detailed. In the trial of John Fian, of the North Berwick coven, in 1590,[5] it was stated that "Satan stood as in a pulpit making a sermon of doubtsome speeches, saying, 'Many comes to the fair, but buys not all wares', and desired him 'not to fear though he was grim; for he had many servants who should never want and should ail nothing, and he should never let any tear fall from their eyes as long as they served him'. And gave their lessons and commandments to them as follows, 'Spare not to eat, drink, and be blyth, taking rest and ease, for he should raise them up at the latter day gloriously'". In the trial of some Lothian witches' the preacher is said to have preached "the doctrines of the infernall Pitt, viz. Blasphemies against God and his son Christ", in other words, he held forth on what he considered to be the true faith and abused the other side. "Among other things he told them that they were more happy in him than they could be in God; him they saw, but God they could not see." In another sermon by the same preacher[7] he "most blasphemously mocked them, if they offered to trust in God who left them miserable in the world, and neither he nor his Son Jesus Christ ever appeared to them when they called on them, as he had, who would not cheat them". This was undoubtedly the great appeal of the Old Religion; the god was there present with his worshippers, they could see him, they could speak to him as friend to friend, whereas the Christian God was unseen and far away in Heaven, and the petitioner could never be sure that his prayer would reach the divine ear.
The main part of the religious rite was a ceremony comparable with the Mass. It must, however, be noted that this rite was not in any way an attempt to represent the Last Supper as described in the Gospels, except that it included the distribution of bread and wine; therefore Cotton Mather is wrong when he says that they "imitated the Supper of our Lord". The most detailed accounts of the ceremony come from more than one place in France.[8] Everything was black; the bread was black, being made of rye; the drink was black and pungent, being probably some kind of drink like the holy heather-beer of the Picts; the lights were black, for they were torches dipped in resin or pitch which gives a blue flame. The Chief was disguised as a black goat[9] and displayed the sacred bread on his horns; he took the sacred wine and sprinkled it on the kneeling people, while they cried out in chorus, "His blood be on us and on our children". Throughout the ceremony the people knelt bowing their heads to the ground, or they lay prostrate, all uniting in a prayer to their god for aid. The descriptions show that the congregations were endued with a passionate devotion to their deity and their religion, and one can see that the Inquisitor de Lancre[10] was not exaggerating when he summarises the feelings of the witches who suffered for their faith. "In short," he says, "it is a false martyrdom; and there are witches so besotted in his devilish service that neither torture nor anguish affright them, and who say that they go to a true martyrdom and death for love of him as gaily as to a festival of pleasure and public rejoicing. When they are seized by justice they neither weep nor shed a single tear, in truth their martyrdom, whether by torture or the gibbet, is so joyful to them that many of them long to be led to execution, and suffer very joyously when they are brought to trial, so much do they long to be with the Devil. And in prison they are impatient of nothing so much as that they may show how much they suffer and desire to suffer for him". This is the spirit which is held up to admiration when it inspires the Christian martyr, but when it was a heathen woman dying for her god she is execrated as the worshipper of the Devil and is thought to have deserved the most cruel of. all deaths for her contumacy in not accepting a God of whom she knew nothing.
Sacrifices. There were several different forms of sacrifices, all of which involved the shedding of blood. The simplest, which was done with hardly any religious ceremony, was the pricking of her own person by the worshipper. This might be done either in private or in public. The sacrifice of animals was also a private rite, and never took place at a Great Sabbath, though it is occasionally recorded at an Esbat. The sacrificial animals were usually a dog, a cat, or a fowl. The animal was offered but not necessarily killed; in the account of the storm-raising by the witches of North Berwick the cat, which had been specially prepared by various magical ceremonies, was cast into the sea as far as possible, but it simply swam back and came safely to land.
Child sacrifice was not uncommon if the accusations are to be credited, but little real evidence is brought forward of the actual killing of children, and it must always be remembered that child-sacrifice is an accusation which the members of a dominant religion are very apt to bring against any other religion with which they are at variance. Occasionally, however, it would seem that a very young infant might be put to death as a religious rite; but this was very rare, and is not recorded in England. It occurs in one trial in Scotland in 1658,[11] when the Alloa coven were accused that "they all together had a meeting at Tullibodie, where they killed a child, another at Clackmannan where they killed another child". Many accusations against the witches included the charge of eating the flesh of infants. This does not seem to have been altogether unfounded, though there is no proof that children were killed for the purpose. Similar forms of cannibalism as a religious rite were practised by the worshippers of Bacchus in ancient Greece.
There is one form of cannibalism which seems to have arisen after the persecutions had begun. Some of the witches deliberately ate the flesh of a young infant with the avowed purpose of obtaining the gift of silence, even under torture, when questioned by the Christian judges. The child does not appear to have been killed for the purpose, but considering the infant mortality of the period there could have been no difficulty in obtaining the magical flesh. The reason for the practice was a form of sympathetic magic, by eating the flesh of a child who had never spoken articulate words the witches' own tongues would be prevented also from articulating. De Lancre[12] shows this belief very clearly, "In order not to confess the secrets of the school, they make at the Sabbath a paste of black millet with the powder made from the dried liver of an unbaptised child; it has the virtue of taciturnity; so that whosoever eats it will never confess." This generalisation is borne out by the evidence at two Scotch trials. At Forfar in 1661[13] Helen Guthrie stated that she and some others dug up the body of an unbaptised infant, "and took several parts thereof, as the feet, hands, a part of the head, and a part of the buttock, and they made a pie thereof, that they might eat of it, that by this means they might never make confession (as they thought) of their witchcrafts". In 1695 one of the Bargarran witches[14] told the court that "their Lord (as they called him) gave them a piece of an unchristened Child's liver to eat; telling them, That though they were Apprehended, they should never Confess, which would prevent an effectual Discovery."
The greatest of all the sacrifices was that of the god himself. This took place at one of the great quarterly Sabbaths at the end of a term of years, generally seven or nine. Frazer has shown that the Dying God was originally the ruler of the tribe, in other words the king. When the custom begins to die out in any country, the first change is the substitution of some person of high rank who suffers in the king's stead; for a few days before his death the substitute enjoys royal powers and honours as he is for the time being actually the king. The next step is when a volunteer, tempted by the desire for royal power though only temporary, takes the king's fate upon himself. Then comes the substitution of a criminal already condemned to die in any case, and the final stage is the sacrifice of an animal.
When the records of the Old Religion were made the great sacrifice had reached the last stages. In France a goat was burnt to death at the Sabbaths, the creature being called the Devil. The ashes were collected for the magical promotion of fertility by strewing them on fields and animals. The gathering up of the ashes in the case of Joan of Arc should be remembered in this connection. It is perhaps worth remarking that when in the seventeenth century, the time for the sacrifice had come the god is always said to be in the form of a large goat or in his "grand array", which means that in the original rite it was the sacrifice of the Horned God himself.
In the primitive forms of the sacrifice elsewhere than in Europe the worshippers ate the dead body of the god, or at least some part of it. Ceremonial cannibalism is found in many parts of the world, and in all cases it is due to the desire to obtain the qualities of the dead person, his courage, his wisdom, and so on. When a divine victim was eaten and the holy flesh thus received into the system, the worshipper became one with the deity. In ancient Egypt, as in other places, it was more common to eat the animal substitute or a figure of the god made in dough or other edible substance. The sacrifice of the god in the person of the king or his substitute was known from very early times, and has continued in some countries until the present century. It remained in Western Europe as long as the cult of the Horned God lasted, and I have collected in the chapter on the Divine Victim several examples of the royal gods and their divine substitutes. Besides these historical instances there must have been many local victims who, being in a humble walk of life, were not recorded.
In modern books on this subject the substitutes are often called Mock Kings, whose rule was usually a kind of Saturnalia, for the royal powers were largely burlesqued. Klunzinger[15] records examples of the kind in Egypt in 1878, he says that in every village of Upper Egypt a New-Year King was elected, who for three or four days usurped the power of the Government and ruled despotically. He wore a special dress, and was treated with extravagant respect, he tried legal cases and passed ridiculous sentences on the offenders. At the end of his term of power he was tried and condemned to be burnt. He was then escorted by the whole village to the burning place and a ring of fire was made round him. When the flames became uncomfortably hot he jumped through them to safety, leaving his burlesque royal insignia to be destroyed. This is a very late form of the sacrifice; but in pre-Christian Europe the incarnate god was undoubtedly burnt alive, and it is very certain that the custom did not die out with the coming of Christianity. The burnt sacrifice performed by the "Druids" was, I suggest, the offering of the substitutes for the Divine King.
The "lease of life" granted to certain witches appears to have been another form of substitution for the royal or divine victim. In the evidence at some of the trials the Devil is said to have promised that for a term of years the witch should have wealth and power, but at the end of the time he should claim her, body and soul. Tradition says that he came in person to "fetch" her, and there are many gruesome stories of his coming at the appointed hour. A usual feature of the story is that marks of burning were found afterwards on the dead body of the witch or that nothing was left of her but a heap of ashes. In many instances where the exact length of the lease of life is mentioned, the term is for seven years or multiples of seven. This coincides with the fact that in the case of the royal gods in England there seems to have been a seven-year cycle.
The sacrifice of the god was liable to be confused with a sacrifice to the god by those who were not fully acquainted with the cult. The recorders claimed that all child-murders, of which the witches were accused, were sacrifices to the devil. Child-murders were, however, seldom substantiated and were not more frequent among the witches than among other classes of society. When the actual testimony of the witches is given, and not the generalisations of biassed Christians, there is no doubt that the person or animal who died was regarded as the god.
In traditional accounts of the fairies the seven-year cycle and the human sacrifice to the god are preserved. Thomas of Ercildoune[16] was carried away by the Fairy Queen; he remained with her for more than three years, she then sent him back to his own home, and when he remonstrated she told him that the next day was Hallow e'en:
To-morrow, of hell the foul챕 fiend
Among these folks shall choose his fee.
Thou art a fair man and a hende,[*1]
I trow full well he would choose thee.
[*1 Hende = comely.]
And in the ballad of Young Tamlane[17] the hero is a fairy knight who loves a human lady and asks her to save him:
Then would I never tire, Janet,
In elvish land to dwell;
But aye at every seven years
They pay the teind[*1] to hell,
And I am sae fat and fu' o' flesh
I fear 'twill be myself.
In view of the fact that ceremonial cannibalism was practised, Young Tamlane's physical condition has a sinister significance.
In a Cumberland tale[18] it is said that "every seven years the elves and fairies pay Kane,[*2] or make an offering of one of their children to the grand enemy of salvation, and they are permitted to purloin one of the children of men to present to the fiend; a more acceptable offering, I'll warrant, than one of their own infernal brood that are Satan's sib-allies, and drink a drop of the deil's blood every May morning".
In early times the Dying God or his substitute was burnt alive in the presence of the whole congregation; but when Western Europe became more organised such a ceremony could not be permitted and the victim died at the hands of the public executioner. The custom of burning the witch was not the invention of the Church, which only took advantage of a custom already existing and did nothing to modify the cruelty of more barbarous times. Death by burning was considered by the witches themselves as so essential that Ann Foster, of Northampton,[19] when condemned to die for witchcraft in 1674, "mightily desired to be burned, but the Court would give no Ear to that, but
[*1 Teind = Tenth, tithe.
*2 Kane =Tax.]
that she should be hanged at the Common place of Execution." This is in accordance with the request of a witch in the Rudlieb,[20] who when about to be hanged asked that her body should be taken down from the gallows and burnt, and the ashes strewn on water, lest being scattered in the air they should breed clouds, drought and hail.
It is interesting to note that there is no legal record that a witch was condemned to be burnt alive in, England; witches were hanged if another crime besides witchcraft could be proved against them. In fact, the English leniency towards the "horrible crime of witchcraft" is very noticeable. It was commented on in Scotland during the rule of the Commonwealth,[21] "there is much witchery up and down our land; the English be too sparing to try it." In Scotland persons could be condemned for witchcraft only, the usual method of execution was strangulation at the stake, after which the body was burnt; but there are cases on record where the witch was condemned to be burnt alive, and the records also show that the sentence was faithfully carried out. In France also evidence of the practice of witchcraft meant sentence of death, and the condemned person died in the flames. There is even a record of a man-witch who was sentenced "a estre bruslé vif à petit feu", and in Alsace one of the magistrates said that burning was too good for witches, and condemned them to be torn in pieces with red-hot pincers. This is, as far as I know, the only occasion when the Christian clergy pleaded for mercy for the culprits; they were so far successful that the sentence was mitigated to beheading with the sword, for which mercy the condemned thanked the magistrate with tears of gratitude.
The belief in the dogma of the Dying God is the reason why it is so often recorded against witches as a heinous sin that they pretended to be Christian while all the time they were "Devil-worshippers". The fundamental difference between the two religions is that the Christian believes that God died once for all, whereas the more primitive belief is that the god is perpetually incarnate on earth and may therefore be put to death over and over again. In all probability these "Devil-worshippers" were quite honest in belonging to both religions, not realising any difference in one of the basic doctrines of the new faith.
The Orgies.[23] The orgiastic ceremonies excited the interest and curiosity of the Christian judges and recorders to an extent out of all proportion to their importance in the cult. It is certain that in the religion of the Horned God, as in the cults of Bacchus and other deities of fertility, rites were performed which to the modern mind are too gross to be regarded as religious. These rites were openly practised in Athens in the height of its civilisation, the Sacred Marriage being regarded as the means of promoting and increasing fertility. Similar rites are known and have been practised in all parts of the world, but always in what are now called "Religions of the Lower Culture". As the cult of the Horned God was also a religion of the Lower Culture such rites formed an integral part of the worship. The reason for their use is the same wherever found; it is the practical application of the theory of sympathetic magic, with the consequent belief that by such means the fertility of the whole land would be increased. It was on account of these rites that the witches were credited with--and claimed--the power of granting fertility. They had therefore also the opposite power, that of blasting fertility; for, as I have pointed out before, the primitive mind ascribed both good and evil to one power alone; the division into God and Devil, priest and witch, belongs to a higher stage of civilisation.
Joan of Arc was definitely accused of having practised these rites, and it was through the agency of the Duchess of Bedford that her accusers were proved wrong. The accusation on this subject against Gilles de Rais was obviously trumped up and had therefore to be combined with charges of murder to force a conviction.
In all the trials where these rites are mentioned the Inquisitors of the Roman Church and the ministers of the Reformed Church express an extreme of sanctimonious horror, coupled, however, with a surprisingly prurient desire to learn all the most intimate details. The ceremonies may have been obscene, but they are rendered infinitely worse by the attitude of the ecclesiastical recorders and judges.
Magic Ceremonies. In the trials of witches the magical element plays a large part. In all studies of witches and magic, one point must be kept in mind, that when anything regarded as out of the ordinary course of nature is brought about by human means it is called a miracle if the magician belongs to the beholder's own religion, but it is magic--often black magic--if the wizard belongs to another religion. In Grimm's words, "Miracle is divine, Magic is devilish". This is markedly the case in the Christian records of the wonders performed by witches.
The cauldron is one of the most important accessories of a witch in popular estimation, but in spite of its prominence in Macbeth it does not often appear in the trials. In Alsace,[24] at the end of the sixteenth century it was greatly in vogue, and its use is clearly explained. The ingredients used are not given; the pot was boiled in the presence of all the company, including the Devil, to the accompaniment of prayers and charms. When ready, the cauldron was either overturned and the contents spilt on the ground, or the liquid was distributed to the votaries for sprinkling where they desired. The spilling was to bring fog, the rising steam being the sympathetic magic to bring it about. The making of the liquid for sprinkling was obviously a religious ceremony, and when the cult was in its prime and the witches were the priesthood the sacred liquid was used for blessing the crops as holy water is now. As with so many of the witch-ceremonies the original meaning was lost, the new religion adopted the old rites with slight changes and the older form of the ceremonial fell into disrepute and was sternly forbidden by the Church. The cauldron was not for magical rites only, it also served the homely purpose of cooking the food at the Sabbaths. "There was a great cauldron on the fire to which everyone went and took out meat," said the French witches to Boguet.[25] Nothing suggests more strongly the primitiveness of the rites and of the people who practised them than the use of the cooking-pot which was in common to the whole company. The importance of cauldrons in the Late Bronze-age and Early Iron-age should be noted in this connection.
In all the activities of a farm which were directly connected with fertility, witches seem to have been called in to perform the rites which would secure the success of the operation. They were also consulted if an animal fell sick. Thus at Burton-on-Trent, in 1597,[26] a certain farmer's cow was ill, "Elizabeth Wright took upon her to help upon condition that she might have a penny to bestow upon her god, and so she came to the man's house, kneeled down before the cow, crossed her with a stick in the forehead and prayed to her god, since which time the cow continued well". Here there is the interesting and very definite statement that Elizabeth Wright had a god who was clearly not that of the Christians. In Orkney, in 1629,[27] Jonet Rendall was accused that "the devil appeared to you, whom you called Walliman. . . . After you met your Walliman upon the hill you came to William Rendall's house, who had a sick horse, and promised to heal him if he could give you two pennies for every foot. And having gotten the silver you healed the horse by praying to your Walliman. And there is none that gives you alms but they will thrive, either by land or sea, if you pray to your Walliman". Here again the god of the witch was not the same as that of the Christian.
The making of wax images for the destruction of an enemy has always been supposed to be a special art of a witch. The action has its origin in the belief in sympathetic magic; the image--of clay or wax--was made in the likeness of the doomed person, it was pierced with thorns or pins, and was finally dissolved in water or melted before a slow fire. The belief was that whatever was done to the image would be repeated in the body of the enemy, and as the image slowly melted he would get weaker and die. The method was probably quite effectual if the doomed man knew that magic, in which he believed, was being practised against him; but when the method was not successful the witches were often prepared to supplement magic with physical means, such as poison and cold steel.
Wax images for magical purposes are very early, There is reference to a wax crocodile in ancient Egypt as early as the XIIth dynasty (before 2000 B.C.), but the most detailed account is in the legal record of the Harem Conspiracy in the reign of the Pharaoh Rameses III (about 1100 B.C.). A plot was hatched to kill the Pharaoh and to put one of his sons on the throne; the conspirators were the young man's mother and several of the harem ladies and harem officials, besides people from outside. They began by making wax figures, but these not proving a success the conspirators resorted to personal violence, from the effects of which the Pharaoh eventually died. The conspirators were brought to justice, and the guilty were condemned to death. It is interesting to see how much less superstitious the ancient Egyptians were than the medieval Christians. There is no mention of the Devil, no feeling that an evil power was invoked; there is none of that shuddering horror which is so marked a feature of the Christian records, and the only abusive term used is the word "criminal" applied to the convicted prisoners. There were two men concerned in the making of the wax figures. The record of the first one states[28] that "he began to make magic rolls for hindering and terrifying, and to make some gods of wax and some people, for enfeebling the limbs of people; and gave them into the hand of Pebekkamen and the other great criminals, saying, 'Take them in', and they took them in. Now, when he set himself to do the evil deeds which he did, in which R챗 did not permit that he should succeed, he was examined.
part 2 included
| lilith "Naming" | by Lux for everyone |
--- vampirereality wrote:
> To: TheOrderOfLilith@yahoogroups.com
> From: "vampirereality"
> Date: Wed, 21 Aug 2002 21:43:34 -0000
> Subject: [TheOrderOfLilith] Musings on Lilith as
> breath of life
>
> The name Lilith as derived from the Sumerian "lith",
> meaning born of,
> from spirit, or wind, indicates that she is the
> energetic/spiritual force(not)She is known to those of magical design and scolars as the serpentess of "Azeal" however that isn't the big picture, she like most women of life grow from the missing and like most mysteries
> that exists with the form/structure resulting in the the idea of power
> physio-energetic
> world we participate in. shares in Loss of balance results in the idea of
> separation > energy and structure.
> "Feminine" qualities are usually thought of as
> spiritual, nurturing, emotions, creativity, etc. "Masculine" qualities
> are more physical,
> providing, defending, aggressing, etc. Even so, a
> "feminine" person must engage in the physical as will the "masculine " person engage in
> the spiritual.
> To: TheOrderOfLilith@yahoogroups.com
> From: "vampirereality"
> Date: Wed, 21 Aug 2002 21:43:34 -0000
> Subject: [TheOrderOfLilith] Musings on Lilith as
> breath of life
>
> The name Lilith as derived from the Sumerian "lith",
> meaning born of,
> from spirit, or wind, indicates that she is the
> energetic/spiritual force(not)She is known to those of magical design and scolars as the serpentess of "Azeal" however that isn't the big picture, she like most women of life grow from the missing and like most mysteries
> that exists with the form/structure resulting in the the idea of power
> physio-energetic
> world we participate in. shares in Loss of balance results in the idea of
> separation > energy and structure.
> "Feminine" qualities are usually thought of as
> spiritual, nurturing, emotions, creativity, etc. "Masculine" qualities
> are more physical,
> providing, defending, aggressing, etc. Even so, a
> "feminine" person must engage in the physical as will the "masculine " person engage in
> the spiritual.
The balance is the important thing -
> one cannot
> successfully couple long term when one is not
> balanced within
> him/herself. Spirit first, then structure.
> Spirit/Energy creates form.
> one cannot
> successfully couple long term when one is not
> balanced within
> him/herself. Spirit first, then structure.
> Spirit/Energy creates form.
this is true to self progress sky wants to view the wording of naming as "lil" energy
but like most languages the end defines the means, "lil" Lith" see you have too words.....
but you pick,
I just have the pleasure of knowing her as a very wise and naughty female, "naught"
as in can easy attract or repell and she like most women of power known it and the keys to how....even to this day.....>
> Sky Dancer (edited, by luxas)
as in can easy attract or repell and she like most women of power known it and the keys to how....even to this day.....>
> Sky Dancer (edited, by luxas)
| the welsh witch continues | by Lux for everyone |
Stories of three-legged hares come from Mid-Wales and Pembrokeshire.
Transformation of witches into the shape of a cat appears in the North and South of Wales.
A Merionethshire farmer on his wedding morning threw a stone at a cat, and before nightfall he was indisposed. He lived only three months after his marriage, because, as the people said, he had struck a witch in the form of a cat.
A Cardiganshire story describes a cat's left paw being cut off by a tailor, who cruelly used his shears for the purpose. The next morning his wife appeared without her left hand.
Transformation into he shape of a wild goose was known in some parts of Wales.
Not far from Porthcawl, in Glamorgan, an old woman who had the reputation of being a witch was supposed to take flight occasionally in the form of a grey goose. She disturbed the operations of sportsmen, who declared that they had a bad day whenever the grey goose appeared. This grey goose frequented the solitary sand-dunes between Porthcawl and Margam.
In North Glamorgan witches sometimes took the form of a fox. The animal baffled the hounds, and led huntsmen into dangerous places. Neither mask nor brush would the huntsmen have when the witch led them.
The mischief of witches is well known, but a few instances of their work may be interesting, as having been obtained from aged people who were eyewitnesses of the deeds.
A farmer's wife in the Vale of Glamorgan was putting cream in the churn ready for butter-making when a local witch looked in. The housewife immediately ordered her away. The witch "cast her eye" upon the churn, and went silently out. From that moment the butter was exceedingly "slow in coming." At last the good woman saw that it was impossible to make butter. Presently she remembered that in the lane leading to the woods not far from her house the hated witches' butter grew. This is a fungus growing on decayed wood. To thrust a pin or skewer into this fungus was supposed to be an excellent remedy for undoing the mischief of witches. But the goodwife of this story heated a poker to a white heat, and with it destroyed the witches' butter, thereby breaking the spell. As the butter melted groans and the sound of flapping wings could be heard. The farmer's wife then returned to the churn, and the butter soon came. [Family Collection.]
A notorious witch living in 1859 took a pair of boots to a local shoemaker for repairs. She wished to get them done as quickly as possible. The shoemaker said he would not be able to complete them in the time named. The witch went out muttering revenge. Ten minutes later the shoemaker tried to move from his bench, but failed. "It was just as if somebody had glued him to it," said my informant, who saw the man in his uncomfortable predicament. Before the shoemaker could move the people had to send for the witch. She refused to come, but after keeping the man in durance from 10 a.m. to 10 p.m. she released him. [Family Collection.]
There were formerly many clever but eccentric men in Wales, who had the reputation of being wizards and familiar with some kind of legerdemain. A few of these, some connected with the North and others with the South of the Principality, will serve to illustrate all. These men healed sicknesses of body and mind. They foretold people's deaths, cured diseases by means of an unknown and mysterious art, and were skilful surgeons. A few of these men never attained more than mediocrity in this respect, while others were reputed conjurers.
The most remarkable man of the South was the renowned Dr. Harris of Cwrt-y-Cadno. He lived in the Vale of Towy, Carmarthenshire. He was popularly known as the "Dyn Hysbys," which, literally translated, means the "manifest or evident person or man" - in other words, a man capable of manifestations. Several stories were told about him. About forty-five or fifty years ago a man of Pontardulais lost ten pounds, which was taken from his house by some person or persons unknown. Every effort to recover the money failed, and at last the poor man who had lost all his hard earnings went in despair to Dr. Harris. The Dyn Hysbys, after a few questions, said that the money would be found in a heap of rags, concealed in a cupboard, beside the kitchen fire, while the thief was his own relative. The man returned home and immediately found the money.
Dr. Harris appears to have been skilful in thought-reading and crystal gazing. A well-authenticated instance was the following occurrence. Two men living in a rural district went to Swansea to sell corn. On the way home the men in the waggon fell asleep. In the waggon were empty sacks, while in the pocket of one of the sleepers was the money obtained by the sale of the corn. The men awoke to find both the money and the sacks gone. After a fruitless search, they went to consult Dr. Harris. The latter then led the men into a room and placed a round mirror before them. He told them to look at it, and instead of seeing their own reflection, they saw the roadway, their own figures in sleeping attitude, and a neighbour, who was far above suspicion, taking possession of the empty sacks and money!
On some occasions Dr. Harris persisted in marking the thief, so that the person could be known immediately. For this reason many people objected, fearing the mark on the culprit would be permanent, and prove that they had consulted the Dyn Hysbys. An illustration of this happened to a man of Glamorgan. A farmer living not far from Neath sold some cattle in the local fair, and went home with the purchase-money, amounting to about one hundred pounds. In the fair and after it the old man indulged freely in ardent spirits, and soon after reaching home went to bed. The next m0rning he could not find the money. After searching the house and making inquiries in Neath without success, the farmer, three days later, consulted Dr. Harris of Cwrt-y-Cadno. The doctor told him that he would cause the thief to keep his bed for twelve months as a punishment; but he would find his bag containing the hundred pounds hanging from a nail behind his own stable door. The farmer returned, and immed! iately found his lost bag. A few days later a neighbouring farmer was seized with illness, which became so serious that he was confined to his bed fox twelve months. The farmer had suspicions but said nothing, because the money had been restored. Three years afterwards the thief had a fatal illness, and just before his death confessed that after stealing the money he had no rest for two nights, because the Dyn Hysbys came to him in his sleep, awakened him, and urged him to return the stolen money to its rightful owner. Relatives of the persons connected with the foregoing narratives are still living.
If there was anything greatly disliked by Dr. Harris of Cwrt-y-Cadno it was meanness and cheatery. Not far from Carmarthen town a man of considerable means lived, but he was of a very selfish disposition, and almost begrudged the money for food. He once asked two friends, with the Dyn Hysbys, to accompany him into his garden. The party went, and were soon admiring the profusion and quality of the fruit, especially of the apples, pears and plums. All their admiration passed unnoticed by their owner, who did not offer so much as a pear to his visitors. The Dyn Hysbys challenged him to give them at least one pear each to prove their quality. "They are not fit for picking," said the old man. "Nonsense," said the Dyn Hysbys. "Those up there against the wall will soon drop." "They are as hard as iron," said his host. "Try them," said the Dyn Hysbys, placing a ladder against the wall, pretending he would himself ascend and prove the! truth of his assertion. "No, no," said his host; "I'll go myself." He ascended the ladder, tried the pears, and exclaimed: "I told you so. They are as hard as iron." Then he prepared to descend the ladder. He could not, for his feet refused to reach the next rung, and his hands were glued to the top one. At first he thought it was nervousness, and he began to shake the ladder, but he could not move an inch. Presently he began to fume and fret, but at length he started swearing, to the amusement of his visitors, who laughed immoderately. Then he called the Dyn Hysbys all the bad names in the Welsh vocabulary. There are not many it is true, but they are remarkably forceful. There he remained for a few hours until his voice was worn out by the repetition of various epithets, which grew milder, and at last became pathetically imploring. Uttering a few words, the Dyn Hysbys released him, saying: "That's how all should serve thee for thy selfish! ness." The old man never forgot his tormentor, but in fear he always sent a hamper of the best selected fruit to Dr. Harris every year afterwards.
Another story of this wonderful man was to the effect that when he was visiting a relative in Swansea, his hostess asked him to order and pay for a joint of meat. When the sum was named, he exclaimed at hearing the cost, which he regarded as excessive. The butcher went to the end of the shop to place the meat in the basket, and while he did so the Dyn Hysbys wrote a spell on a piece of paper, and concealed it in a crack of the desk, after which he went to his relative's house. The Dyn Hysbys had not long left the butcher's shop when the man's wife heard a curious noise. It was of somebody dancing, stepping, and singing in the shop. Thinking a drunken man might have entered, she went in, and, to her horror, saw her husband capering boisterously and singing. This is what he sang:
"Eight and six for meat!
What a wicked cheat!"
She called upon him to be quiet, but it was of no avail, for in a moment she gave a hop towards her husband, and, joining her hands with his, began dancing and singing as wildly as he. The servant came in, and she was seized with the same trouble, and after her followed the errand-boy and the butcher's two children. Six individuals were now dancing and singing:
"Eight and six for meat!
What a wicked cheat!"
By-and-by the noise surprised passers-by, and the neighbours, many of whom entered to see what the uproar was about. Everybody laughed right heartily at such a ludicrous scene. At last somebody asked if the Dyn Hysbys had been there, and the butcher nodded his head, whereupon the clever man was sent for. He came, removed the paper from the desk, and the dancing and singing ceased. "That will teach you not to overcharge honest people again." [A.B. and Family Collection.]
Another Dr. Harris, popularly known as Abe Biddle, and equally clever as the Dyn Hysbys, his namesake of Cwrt-y-Cadno, in Carmarthenshire, lived at Werndew, in Pembrokeshire. He was a specialist in certain diseases, and well known beyond his native county. In the early part of the nineteenth century the name of Dr. Harris, Werndew, was a household word all around Fishguard, Goodwick, and the coastline for his medical skill. His name, Abe Biddle, the magician and master of all occult subjects, was at once a source of service in cases of theft and a terror to the wrong-doer, and certainly a cause of fear to naughty children who refused to obey their parents.
There are many stories told of him and particularly of his discovery of theft, which, if true, would have been a boon to modern society when valuable jewels mysteriously disappear.
Abe Biddle was once called upon to pay a visit to an English lady of rank who was staying at the seat of a wealthy Pembrokeshire family. The doctor is described as having been tall, slender, and somewhat lanky, with large, deep-set eyes, long and shaggy white hair, and a dreamy or preoccupied manner; but when roused he was fiery and commanding. His voice was well modulated, and his manner particularly courteous. As a doctor and an occultist he was much respected. When Abe was introduced to the English Countess, she was agreeably surprised to find, as she afterwards said, "such a perfect gentleman and remarkable magician." She described the jewels she had lost, and declared they were quite safe in her travelling-bag when she left a certain mansion early in the dawn of the previous day. Abe Biddle opened his very professional-looking bag, and therefrom drew forth a good sized mirror, which he put to stand on a table. He asked the Countess to look well into the mirror! , and tell him what she saw. Turning a chair, he requested the lady to be seated. When she had "composed herself," Abe asked what she saw. She replied "I see nothing but a mist like steam from a boiler." "Look again," said Abe. She looked, and said "I see a mist, vapour, clouds . . . they are rolling away. And now I see a woman in a dress of white brocade." "Do you know her?" asked Abe. "Her back is turned to me," answered the Countess. The doctor told her to pause and close her eyes for a few minutes. The Countess did so, and looked again. She saw the figure slowly turning round, and presently her face was plainly visible. To her surprise, she saw some of her jewels in her hands, others upon her neck and in her hair. The Countess recognized in the lady a personal friend of her hostess, from whom she had recently taken leave. Abe Biddle was asked to make investigations, which he did with considerable tact. The resul! t was the restoration of the jewels to their rightful owner. The lady who had appropriated the gems was a sleep-walker and kleptomaniac.
Abe Biddle was a very clever illusionist, and could alarm and surprise people.
On one occasion some clergymen who had been attending important services in the district assembled in the vicarage for supper. This would be about the end of the eighteenth century, when it was the custom of visitors, male and female, to tell any quaint old tale that came within their knowledge. Conversation turned upon the white art, or astrology; the black art or magic and necromancy; and conjuration, or illusion. Some of the friends present knowing Abe Biddle's repute wished he would enter into the discussion, but he remained silent. By-and-by he quitted the room, and returned with three small rings, which he placed on the floor. He hurriedly left the room, taking care to quietly lock the door. Immediately everybody's eyes were fixed on the rings. In the midst of each of these a fly suddenly appeared, and began buzzing. These flies grew and developed into hornets. The visitors wondered what was going to happen, when the hornets increased and multiplied, until the room was! filled with them. The terror-stricken people cried out, and Abe Biddle opened the door, through which the hornets disappeared, and the clerics were convinced of the magicians power.
One of the well known men of mystery in the North was Robin Ddu Ddewin, or Black Robin the Wizard, a native of Baradwys, Anglesea. It was said he could do many uncanny deeds. [William Davies (Gwilym Glan Ogwy).]
On one occasion he went to a farmer to beg a small quantity of wool. His request was refused. On his way home he entered a field belonging to the farmer, and was heard counting the cattle and horses which numbered six in all. Before midnight the animals were dead.
He could be kind as well as malicious. A poor old woman lived in a solitary cottage. She was half-witted and despised by her neighbours. One day Robin found her crying because the people had refused her the privilege of "leasing" or gleaning, and the boys pelted her with lumps of earth or turf. "They shall rue for it," said Black Robin. Two days later the farmers who had refused to allow the old woman to glean, and the boys who pelted her with earth and turf, were taken ill. Fever held them in bondage, and two out of the number died. Then the people said that "Black Robin had been at work."
One day Black Robin met a farmer carrying hay. The wizard begged a "fork-load" of it for his merlyn, or mountain pony. The farmer sharply refused, and proceeded downhill slowly with his waggon and horses. He had not gone far before the horses went down on their knees, and the load of hay fell over into the road. Every effort to get the horses on their feet failed, and, in despair, the farmer implored Robin to "undo the spell." For a time Robin refused, but when he thought the farmer had been sufficiently punished, he yielded. The horses were soon on their feet again, and the farmer gave Robin as much hay as he required.
Huw Llwyd, who lived in the reign of James I, was renowned as a wizard astrologer and magician. He was a native of Merionethshire, and at a place called Cymorthyn, near Festiniog, on the River Cynfael, where there are some beautiful cascades, stands a rock known as Huw Llwyd's pulpit. From that rocky rostrum, beside a deep, dark pool, the magician was accustomed to deliver his nocturnal addresses and incantations. When Huw Llwyd was in the zenith of his power, Edmund Pryse, Archdeacon of Merioneth, proved himself a rival master of the black and white arts. It is recorded in Welsh lore that these "two of a trade" failed to agree, and quarrels arose between the "masters."
The following story is told about Maentwrog Fair day.
In an ancient hostelry, while music and dancing were the order of the evening, Huw Llwyd merrily passed the time with his convivial companions.
It chanced that Archdeacon Pryse passed, and, seeing him Huw put his head through the lattice, and invited the church dignitary to come in and share the fun. The Archdeacon, who always sternly denounced convivial assemblies, very indignantly refused the invitation. At the same time he was not above exercising his occult powers. In a few minutes he caused large horns to grow one on each side of Huw Llwyd's head, so that the latter could not be withdrawn from the window. In this position Huw had to remain for many hours, until the Archdeacon was pleased to release his rival in legerdemain. Huw was not slow in revenge. He knew that the Archdeacon would be obliged to pass the old water-mill on his way to his house, Ty-du. Huw secreted himself in the mill, and it is gravely asserted that he commissioned two demons to seize the Archdeacon as he passed by. These demons dragged the Archdeacon under the large trough which conveyed water to turn the big wheel, while another let the wa! ter on. In this way the Archdeacon was drenched to the skin, and sent home in a pitiable condition.
Another story describes Huw Llwyd at midnight near the deep dark pool beside his pulpit at Cwmorthyn, summoning numbers of fiends to his presence and commanding them to go forth on his missions. His nocturnal incantations were weird and sometimes terrible, and if anybody offended him the revenge was often severe. A farmer who lived not many miles from Festiniog once disturbed Huw in his incantations, and it is stated that this greatly offended the wizard, who pronounced a curse upon the farm and all that was "on or in it." For a whole year disaster attended all operations upon the farm. The harvests were failures, the cattle pined away, the flocks were disturbed by foxes, the fruitage was scarce, and illness affected the farmer's household. At last the offender was obliged to go and beg Huw Llwyd's forgiveness, which he obtained, and all things came right again.
Huw Llwyd was a poet and soldier in the army of James I, and he is said to have held an important commission, and to have served on the Continent. He was also a poet of considerable renown. In an encounter between Archdeacon Pryse near Festiniog, Huw quickly prostrated the church dignitary, but both became friends again. Both could foretell future events, and their counsel was much sought after by the inhabitants of the northern parts of he Principality. But while the Archdeacon pronounced the magical incantations and practised the black art in his study, Huw Llwyd uttered his in the spot where his pulpit is still to be seen. Huw Llwyd died in 1620, and Archdeacon Edmund Pryse of Merioneth wrote an elegy upon his celebrated rival's death.
A few days before Huw Llwyd died he called his daughter to his side, and begged her to throw all his books of magic and black art into the Llyn Pont, Rhyddu, "the lake by the bridge of the black ford." The daughter much desired to preserve the books, which were of considerable value, and contained her father's notes upon astronomical lore and the medicinal virtues of certain herbs. They included astrological calculations "second to none in the world," says the old story. Thrice the daughter went forth with the books of astrology known as the "white art" and magic, or the "black art," and thrice concealed them. But Huw Llwyd declared he "could not die in peace" until the books were thrown into the lake. Once more the daughter went forth, and this time threw the books into the Llyn. Just as the volumes reached the surface of the water a mysterious hand was seen to be uplifted from the depths of the Llyn. It carefully grasped th! e books, and drew them into the black depths of the water. Then Huw Llwyd died in peace. [Rev. Elias Owen, "Welsh Folk-lore," pp. 252, 253.] His grandson was Morgan Llwyd, the great Puritan preacher of Gwynedd, who was buried at Wrexham in July, 1659. It is said that Morgan Llwyd inherited his grandfather's gift of being able to foretell important events with the greatest possible accuracy. Huw Llwyd wrote an epitaph upon himself. It appeared in The Greal, a Welsh magazine published in London, 1805
Transformation of witches into the shape of a cat appears in the North and South of Wales.
A Merionethshire farmer on his wedding morning threw a stone at a cat, and before nightfall he was indisposed. He lived only three months after his marriage, because, as the people said, he had struck a witch in the form of a cat.
A Cardiganshire story describes a cat's left paw being cut off by a tailor, who cruelly used his shears for the purpose. The next morning his wife appeared without her left hand.
Transformation into he shape of a wild goose was known in some parts of Wales.
Not far from Porthcawl, in Glamorgan, an old woman who had the reputation of being a witch was supposed to take flight occasionally in the form of a grey goose. She disturbed the operations of sportsmen, who declared that they had a bad day whenever the grey goose appeared. This grey goose frequented the solitary sand-dunes between Porthcawl and Margam.
In North Glamorgan witches sometimes took the form of a fox. The animal baffled the hounds, and led huntsmen into dangerous places. Neither mask nor brush would the huntsmen have when the witch led them.
The mischief of witches is well known, but a few instances of their work may be interesting, as having been obtained from aged people who were eyewitnesses of the deeds.
A farmer's wife in the Vale of Glamorgan was putting cream in the churn ready for butter-making when a local witch looked in. The housewife immediately ordered her away. The witch "cast her eye" upon the churn, and went silently out. From that moment the butter was exceedingly "slow in coming." At last the good woman saw that it was impossible to make butter. Presently she remembered that in the lane leading to the woods not far from her house the hated witches' butter grew. This is a fungus growing on decayed wood. To thrust a pin or skewer into this fungus was supposed to be an excellent remedy for undoing the mischief of witches. But the goodwife of this story heated a poker to a white heat, and with it destroyed the witches' butter, thereby breaking the spell. As the butter melted groans and the sound of flapping wings could be heard. The farmer's wife then returned to the churn, and the butter soon came. [Family Collection.]
A notorious witch living in 1859 took a pair of boots to a local shoemaker for repairs. She wished to get them done as quickly as possible. The shoemaker said he would not be able to complete them in the time named. The witch went out muttering revenge. Ten minutes later the shoemaker tried to move from his bench, but failed. "It was just as if somebody had glued him to it," said my informant, who saw the man in his uncomfortable predicament. Before the shoemaker could move the people had to send for the witch. She refused to come, but after keeping the man in durance from 10 a.m. to 10 p.m. she released him. [Family Collection.]
There were formerly many clever but eccentric men in Wales, who had the reputation of being wizards and familiar with some kind of legerdemain. A few of these, some connected with the North and others with the South of the Principality, will serve to illustrate all. These men healed sicknesses of body and mind. They foretold people's deaths, cured diseases by means of an unknown and mysterious art, and were skilful surgeons. A few of these men never attained more than mediocrity in this respect, while others were reputed conjurers.
The most remarkable man of the South was the renowned Dr. Harris of Cwrt-y-Cadno. He lived in the Vale of Towy, Carmarthenshire. He was popularly known as the "Dyn Hysbys," which, literally translated, means the "manifest or evident person or man" - in other words, a man capable of manifestations. Several stories were told about him. About forty-five or fifty years ago a man of Pontardulais lost ten pounds, which was taken from his house by some person or persons unknown. Every effort to recover the money failed, and at last the poor man who had lost all his hard earnings went in despair to Dr. Harris. The Dyn Hysbys, after a few questions, said that the money would be found in a heap of rags, concealed in a cupboard, beside the kitchen fire, while the thief was his own relative. The man returned home and immediately found the money.
Dr. Harris appears to have been skilful in thought-reading and crystal gazing. A well-authenticated instance was the following occurrence. Two men living in a rural district went to Swansea to sell corn. On the way home the men in the waggon fell asleep. In the waggon were empty sacks, while in the pocket of one of the sleepers was the money obtained by the sale of the corn. The men awoke to find both the money and the sacks gone. After a fruitless search, they went to consult Dr. Harris. The latter then led the men into a room and placed a round mirror before them. He told them to look at it, and instead of seeing their own reflection, they saw the roadway, their own figures in sleeping attitude, and a neighbour, who was far above suspicion, taking possession of the empty sacks and money!
On some occasions Dr. Harris persisted in marking the thief, so that the person could be known immediately. For this reason many people objected, fearing the mark on the culprit would be permanent, and prove that they had consulted the Dyn Hysbys. An illustration of this happened to a man of Glamorgan. A farmer living not far from Neath sold some cattle in the local fair, and went home with the purchase-money, amounting to about one hundred pounds. In the fair and after it the old man indulged freely in ardent spirits, and soon after reaching home went to bed. The next m0rning he could not find the money. After searching the house and making inquiries in Neath without success, the farmer, three days later, consulted Dr. Harris of Cwrt-y-Cadno. The doctor told him that he would cause the thief to keep his bed for twelve months as a punishment; but he would find his bag containing the hundred pounds hanging from a nail behind his own stable door. The farmer returned, and immed! iately found his lost bag. A few days later a neighbouring farmer was seized with illness, which became so serious that he was confined to his bed fox twelve months. The farmer had suspicions but said nothing, because the money had been restored. Three years afterwards the thief had a fatal illness, and just before his death confessed that after stealing the money he had no rest for two nights, because the Dyn Hysbys came to him in his sleep, awakened him, and urged him to return the stolen money to its rightful owner. Relatives of the persons connected with the foregoing narratives are still living.
If there was anything greatly disliked by Dr. Harris of Cwrt-y-Cadno it was meanness and cheatery. Not far from Carmarthen town a man of considerable means lived, but he was of a very selfish disposition, and almost begrudged the money for food. He once asked two friends, with the Dyn Hysbys, to accompany him into his garden. The party went, and were soon admiring the profusion and quality of the fruit, especially of the apples, pears and plums. All their admiration passed unnoticed by their owner, who did not offer so much as a pear to his visitors. The Dyn Hysbys challenged him to give them at least one pear each to prove their quality. "They are not fit for picking," said the old man. "Nonsense," said the Dyn Hysbys. "Those up there against the wall will soon drop." "They are as hard as iron," said his host. "Try them," said the Dyn Hysbys, placing a ladder against the wall, pretending he would himself ascend and prove the! truth of his assertion. "No, no," said his host; "I'll go myself." He ascended the ladder, tried the pears, and exclaimed: "I told you so. They are as hard as iron." Then he prepared to descend the ladder. He could not, for his feet refused to reach the next rung, and his hands were glued to the top one. At first he thought it was nervousness, and he began to shake the ladder, but he could not move an inch. Presently he began to fume and fret, but at length he started swearing, to the amusement of his visitors, who laughed immoderately. Then he called the Dyn Hysbys all the bad names in the Welsh vocabulary. There are not many it is true, but they are remarkably forceful. There he remained for a few hours until his voice was worn out by the repetition of various epithets, which grew milder, and at last became pathetically imploring. Uttering a few words, the Dyn Hysbys released him, saying: "That's how all should serve thee for thy selfish! ness." The old man never forgot his tormentor, but in fear he always sent a hamper of the best selected fruit to Dr. Harris every year afterwards.
Another story of this wonderful man was to the effect that when he was visiting a relative in Swansea, his hostess asked him to order and pay for a joint of meat. When the sum was named, he exclaimed at hearing the cost, which he regarded as excessive. The butcher went to the end of the shop to place the meat in the basket, and while he did so the Dyn Hysbys wrote a spell on a piece of paper, and concealed it in a crack of the desk, after which he went to his relative's house. The Dyn Hysbys had not long left the butcher's shop when the man's wife heard a curious noise. It was of somebody dancing, stepping, and singing in the shop. Thinking a drunken man might have entered, she went in, and, to her horror, saw her husband capering boisterously and singing. This is what he sang:
"Eight and six for meat!
What a wicked cheat!"
She called upon him to be quiet, but it was of no avail, for in a moment she gave a hop towards her husband, and, joining her hands with his, began dancing and singing as wildly as he. The servant came in, and she was seized with the same trouble, and after her followed the errand-boy and the butcher's two children. Six individuals were now dancing and singing:
"Eight and six for meat!
What a wicked cheat!"
By-and-by the noise surprised passers-by, and the neighbours, many of whom entered to see what the uproar was about. Everybody laughed right heartily at such a ludicrous scene. At last somebody asked if the Dyn Hysbys had been there, and the butcher nodded his head, whereupon the clever man was sent for. He came, removed the paper from the desk, and the dancing and singing ceased. "That will teach you not to overcharge honest people again." [A.B. and Family Collection.]
Another Dr. Harris, popularly known as Abe Biddle, and equally clever as the Dyn Hysbys, his namesake of Cwrt-y-Cadno, in Carmarthenshire, lived at Werndew, in Pembrokeshire. He was a specialist in certain diseases, and well known beyond his native county. In the early part of the nineteenth century the name of Dr. Harris, Werndew, was a household word all around Fishguard, Goodwick, and the coastline for his medical skill. His name, Abe Biddle, the magician and master of all occult subjects, was at once a source of service in cases of theft and a terror to the wrong-doer, and certainly a cause of fear to naughty children who refused to obey their parents.
There are many stories told of him and particularly of his discovery of theft, which, if true, would have been a boon to modern society when valuable jewels mysteriously disappear.
Abe Biddle was once called upon to pay a visit to an English lady of rank who was staying at the seat of a wealthy Pembrokeshire family. The doctor is described as having been tall, slender, and somewhat lanky, with large, deep-set eyes, long and shaggy white hair, and a dreamy or preoccupied manner; but when roused he was fiery and commanding. His voice was well modulated, and his manner particularly courteous. As a doctor and an occultist he was much respected. When Abe was introduced to the English Countess, she was agreeably surprised to find, as she afterwards said, "such a perfect gentleman and remarkable magician." She described the jewels she had lost, and declared they were quite safe in her travelling-bag when she left a certain mansion early in the dawn of the previous day. Abe Biddle opened his very professional-looking bag, and therefrom drew forth a good sized mirror, which he put to stand on a table. He asked the Countess to look well into the mirror! , and tell him what she saw. Turning a chair, he requested the lady to be seated. When she had "composed herself," Abe asked what she saw. She replied "I see nothing but a mist like steam from a boiler." "Look again," said Abe. She looked, and said "I see a mist, vapour, clouds . . . they are rolling away. And now I see a woman in a dress of white brocade." "Do you know her?" asked Abe. "Her back is turned to me," answered the Countess. The doctor told her to pause and close her eyes for a few minutes. The Countess did so, and looked again. She saw the figure slowly turning round, and presently her face was plainly visible. To her surprise, she saw some of her jewels in her hands, others upon her neck and in her hair. The Countess recognized in the lady a personal friend of her hostess, from whom she had recently taken leave. Abe Biddle was asked to make investigations, which he did with considerable tact. The resul! t was the restoration of the jewels to their rightful owner. The lady who had appropriated the gems was a sleep-walker and kleptomaniac.
Abe Biddle was a very clever illusionist, and could alarm and surprise people.
On one occasion some clergymen who had been attending important services in the district assembled in the vicarage for supper. This would be about the end of the eighteenth century, when it was the custom of visitors, male and female, to tell any quaint old tale that came within their knowledge. Conversation turned upon the white art, or astrology; the black art or magic and necromancy; and conjuration, or illusion. Some of the friends present knowing Abe Biddle's repute wished he would enter into the discussion, but he remained silent. By-and-by he quitted the room, and returned with three small rings, which he placed on the floor. He hurriedly left the room, taking care to quietly lock the door. Immediately everybody's eyes were fixed on the rings. In the midst of each of these a fly suddenly appeared, and began buzzing. These flies grew and developed into hornets. The visitors wondered what was going to happen, when the hornets increased and multiplied, until the room was! filled with them. The terror-stricken people cried out, and Abe Biddle opened the door, through which the hornets disappeared, and the clerics were convinced of the magicians power.
One of the well known men of mystery in the North was Robin Ddu Ddewin, or Black Robin the Wizard, a native of Baradwys, Anglesea. It was said he could do many uncanny deeds. [William Davies (Gwilym Glan Ogwy).]
On one occasion he went to a farmer to beg a small quantity of wool. His request was refused. On his way home he entered a field belonging to the farmer, and was heard counting the cattle and horses which numbered six in all. Before midnight the animals were dead.
He could be kind as well as malicious. A poor old woman lived in a solitary cottage. She was half-witted and despised by her neighbours. One day Robin found her crying because the people had refused her the privilege of "leasing" or gleaning, and the boys pelted her with lumps of earth or turf. "They shall rue for it," said Black Robin. Two days later the farmers who had refused to allow the old woman to glean, and the boys who pelted her with earth and turf, were taken ill. Fever held them in bondage, and two out of the number died. Then the people said that "Black Robin had been at work."
One day Black Robin met a farmer carrying hay. The wizard begged a "fork-load" of it for his merlyn, or mountain pony. The farmer sharply refused, and proceeded downhill slowly with his waggon and horses. He had not gone far before the horses went down on their knees, and the load of hay fell over into the road. Every effort to get the horses on their feet failed, and, in despair, the farmer implored Robin to "undo the spell." For a time Robin refused, but when he thought the farmer had been sufficiently punished, he yielded. The horses were soon on their feet again, and the farmer gave Robin as much hay as he required.
Huw Llwyd, who lived in the reign of James I, was renowned as a wizard astrologer and magician. He was a native of Merionethshire, and at a place called Cymorthyn, near Festiniog, on the River Cynfael, where there are some beautiful cascades, stands a rock known as Huw Llwyd's pulpit. From that rocky rostrum, beside a deep, dark pool, the magician was accustomed to deliver his nocturnal addresses and incantations. When Huw Llwyd was in the zenith of his power, Edmund Pryse, Archdeacon of Merioneth, proved himself a rival master of the black and white arts. It is recorded in Welsh lore that these "two of a trade" failed to agree, and quarrels arose between the "masters."
The following story is told about Maentwrog Fair day.
In an ancient hostelry, while music and dancing were the order of the evening, Huw Llwyd merrily passed the time with his convivial companions.
It chanced that Archdeacon Pryse passed, and, seeing him Huw put his head through the lattice, and invited the church dignitary to come in and share the fun. The Archdeacon, who always sternly denounced convivial assemblies, very indignantly refused the invitation. At the same time he was not above exercising his occult powers. In a few minutes he caused large horns to grow one on each side of Huw Llwyd's head, so that the latter could not be withdrawn from the window. In this position Huw had to remain for many hours, until the Archdeacon was pleased to release his rival in legerdemain. Huw was not slow in revenge. He knew that the Archdeacon would be obliged to pass the old water-mill on his way to his house, Ty-du. Huw secreted himself in the mill, and it is gravely asserted that he commissioned two demons to seize the Archdeacon as he passed by. These demons dragged the Archdeacon under the large trough which conveyed water to turn the big wheel, while another let the wa! ter on. In this way the Archdeacon was drenched to the skin, and sent home in a pitiable condition.
Another story describes Huw Llwyd at midnight near the deep dark pool beside his pulpit at Cwmorthyn, summoning numbers of fiends to his presence and commanding them to go forth on his missions. His nocturnal incantations were weird and sometimes terrible, and if anybody offended him the revenge was often severe. A farmer who lived not many miles from Festiniog once disturbed Huw in his incantations, and it is stated that this greatly offended the wizard, who pronounced a curse upon the farm and all that was "on or in it." For a whole year disaster attended all operations upon the farm. The harvests were failures, the cattle pined away, the flocks were disturbed by foxes, the fruitage was scarce, and illness affected the farmer's household. At last the offender was obliged to go and beg Huw Llwyd's forgiveness, which he obtained, and all things came right again.
Huw Llwyd was a poet and soldier in the army of James I, and he is said to have held an important commission, and to have served on the Continent. He was also a poet of considerable renown. In an encounter between Archdeacon Pryse near Festiniog, Huw quickly prostrated the church dignitary, but both became friends again. Both could foretell future events, and their counsel was much sought after by the inhabitants of the northern parts of he Principality. But while the Archdeacon pronounced the magical incantations and practised the black art in his study, Huw Llwyd uttered his in the spot where his pulpit is still to be seen. Huw Llwyd died in 1620, and Archdeacon Edmund Pryse of Merioneth wrote an elegy upon his celebrated rival's death.
A few days before Huw Llwyd died he called his daughter to his side, and begged her to throw all his books of magic and black art into the Llyn Pont, Rhyddu, "the lake by the bridge of the black ford." The daughter much desired to preserve the books, which were of considerable value, and contained her father's notes upon astronomical lore and the medicinal virtues of certain herbs. They included astrological calculations "second to none in the world," says the old story. Thrice the daughter went forth with the books of astrology known as the "white art" and magic, or the "black art," and thrice concealed them. But Huw Llwyd declared he "could not die in peace" until the books were thrown into the lake. Once more the daughter went forth, and this time threw the books into the Llyn. Just as the volumes reached the surface of the water a mysterious hand was seen to be uplifted from the depths of the Llyn. It carefully grasped th! e books, and drew them into the black depths of the water. Then Huw Llwyd died in peace. [Rev. Elias Owen, "Welsh Folk-lore," pp. 252, 253.] His grandson was Morgan Llwyd, the great Puritan preacher of Gwynedd, who was buried at Wrexham in July, 1659. It is said that Morgan Llwyd inherited his grandfather's gift of being able to foretell important events with the greatest possible accuracy. Huw Llwyd wrote an epitaph upon himself. It appeared in The Greal, a Welsh magazine published in London, 1805
Wizard's and witches are of 2 diffrent powers, ideal's, and breeds
if you don't know this then, you need to study real magic(k)
and stop the roleplaying......
| sometimes campfire and fireplace tales go run amuck | by Lux for everyone |
Chapter 16 Witches: Rendezvous and Revels - Taken from Marie Trevelyan's "Folk-lore and folk-stories of Wales"
Ceremonies connected with the "black art" were formerly common in Wales, where witches and wizards appear to have been fairly fortunate in evading the law.
From the flotsam (fluff)and jetsam ( lies/stories) of Welsh witch-lore the following details have been collected. Very aged people refuse information on this subject, but occasionally an old man or woman is willing to relate the stories of their youthful days as "a great secret," and "not to be told to anybody."
Vividly to my mind comes the memory of autumn days spent in farm houses, where I gleaned all kinds of folk-lore from old farmers who sat in ancient armchairs, and from the aged dames who knitted stockings in the fireside corners of the settles.
The housewives were invariably typical Welshwomen, who "made ends meet" in curious ways. When I asked for "old stories" the candles were "douted" - that is, blown out - and the only light allowed was the fire-glow made by a huge log placed on the burning coals. Reverently, almost with apologies, the old women would answer questions, or relate their grandfather's or grandmother's experiences. The old men were bolder, and would plunge into the subject with considerable energy.
In this way I collected many particulars about witches, wizards, charms, and spells, and added them to those given me by my father, who had obtained stories from his father and grandfather, and other relatives.
Beginning with witches and wizards, the power of "bewitching" anybody appears to have been acquired in various uncanny ways in North and South Wales alike.
The wizard and witch were known by their hooked noses, pointed chins, hanging tinder-lip, wry teeth, chapped finger-tips, and lump of flesh under the jaw or on some part of the neck.
They all had a knowledge of medicines and poisons. By the use of certain mixtures they quickened their power. In Wales it is commonly said that if you look steadily into the eyes of a witch you will see yourself "upside down," and these women have two pupils in their eyes. When they die their souls pass out of their bodies in the shape of a "great big moth." Their eyebrows meet over their noses.
Some of the methods were as follows:
1. The members or novices were marked by the prick of a needle while they renounced their Maker.
2. They were compelled to kiss a toad.
3. They must abjure God and promise to obey the commands of the devil.
4. They were obliged to make a pretence of eating the bread of the Holy Sacrament, and place the piece in their pockets. Then, on leaving the church, they would meet a dog, to which they threw the bread. In this form they would sell their souls to the devil.
5. They were taught to look upside down.
6. A mark was printed on the body of the witch or wizard and in that part they had no feeling ever afterwards.
7. Their shoulders and foot were anointed with an uncanny salve, by which means they were able to make a broomstick do duty for a horse.
8. They must drink out of a cow's hoof or a horse's head.
An incantation used by witches and repeated in Welsh was translated as follows:
"In the devil's name
We pour water among this meal [earth].
For long doing and ill heal
We put it into the fire,
That it may be burnt as we desire.
It shall be burnt with our will,
As any bubble upon a kill [kiln]."
One of the witch rhymes or runes ran thus:
One, two, three, four,
The devil is at the door.
Make him welcome from floor to roof,
Drink to him in a horse's hoof.
Bring the cat and toad and bran;
Come to the feast, all ye who can.
One, two, three, four,
The devil is here, so no more.
[Family Collection.]
The favourite haunts of Welsh witches were desolate places far from the busy centres of toil and traffic.
In Anglesea they held their revels near the Druidical stones and beside the Roman watch-tower on Pen Caer Cybi, Holy Island. They were known to frequent the rocky islet of Ynys Gadarn when making compacts with the devil. Lake Coron, near Aberffraw, was another tryst.
In Carnarvonshire, Mynydd Mawr was celebrated as a haunt of the witches, who held high revel among the ruins of the British fortification that crowns the highest point of the summit. Penmaen Mawr, the Gliders, Snowdon, and many of the passes and ravines among the mountains, had the reputation of being frequented by witches.
In Denbighshire the Hiraethog Mountains, the Clwydian Range, the Berwyn Mountains lake Alwen, and other places, were patronized by them.
Moel-y-Parc, in Flintshire; Cader Idris and the shores of Bala lake, in Merionethshire; Plinlimmon, the Breiddin Hills, the long Mountains, and the Kerry Hills, in Montgomeryshire, were reputed places of rendezvous for witches.
South Wales was perhaps even more renowned than the North for these haunts of witches. The Breconshire Beacons; the Preceley Mountains; Radnor Forest; the Black Mountains; Craig-y-Llyn, near Glyn Neath; the Pencaer Hills; the shores of Pembrokeshire, Carmarthen, and Glamorgan; and the mountains dividing Wales from Monmouthshire, have curious and weird stories connected with them.
All the witches who held their revels in these localities followed their vocation in much the same way.
They were said to anoint their bodies with uncanny salve, and to wear a girdle of snake-skin, and by these and other means they were enabled to bestride a churn staff, a broom-handle, a distaff, ladle, shovel, pitchfork, or even the branch of a ceitain twig, and, muttering a spell, could take flight wherever they wished.
An old story about a witch living near the Ogmore River, in Glamorgan, describes a man listening to the muttering of a woman, and instantly giving her chase, with the result that in the "twinkling of an eye" he found himself on the top of the Garth Mountain, near Whitchurch.
An old Welsh agricultural story was to the effect that the site of a dance or a revel of the witches could be traced in the early morning by a perfectly round track showing the print of cows' and goats' feet. Young witches in their novitiate had to nurture and "tend toads." Whoever chanced to see a witches' dance had only to breathe the name of Christ, and all the wicked women would vanish.
Pembrokeshire witches were accustomed to go to sea in egg-shells, because their foremothers came from Flanders by the same means, and settled in West Wales. The Flemings were credited with having imported a "new breed of witches," who were a terror to the South-West and West of Wales.
Witches were attributed with much power and mischief. For this reason it was wise to please, and dangerous to offend, them. The following superstitions regarding Welsh witches have been collected from various parts of Wales:
If a witch walks to the churn and says, "Here's a fine bit of butter coming," the cream will froth and not produce butter.
A woman should never spin or knit in or near a field, for the witches will tangle the yarn.
If a cow is "bewitched," put the milk into a crock over the fire and whip it with switches, or stir it with a clean and sharp sickle. The pain makes the witch appear.
Never throw the combings of your hair into the roadway. If you do you will get into the power of witchcraft.
On Nos Cyn Calan gauaf - that is, Halloween - while consecrated bells are ringing, witches are hindered from hurting anybody.
If you throw any kind of knife with a cross burnt into the handle out into a storm of wind, you will soon discover the witch, or witches, who raised the tempest. This may account for the appearance of so many sickle, spade, fork, and billhook handles with crosses burnt into them. The agricultural districts of Wales contain many specimens, and the present generation cannot tell why this custom is still kept up.
When witches prevent butter coming, put a knife under the churn. If a woman borrows soap and thanks you for it, she is a witch. She that makes butter on a Monday or Saturday is a "witch for sure and certain." In South Glamorgan women upon being greeted with "Good morning!" always responded in the same words; then if a witch met them, they could not be hurt. A witch can never harm a cow that has white feet and a white stripe down its back.
If a thing is bewitched, burn it, and immediately afterwards the witch will come to borrow something of you. If you give what she asks, she will go free; if you refuse it she will burn and a mark will be on her body the next day.
When the kettle is bewitched and will not boil, put under it sticks of three kinds of wood. If you talk about witches on a Wednesday or a Friday, they will brew mischief for you. Egg-shells should be broken up small or thrown into the fire, or the Pembrokeshire witches will hurt the people who ate the eggs and the hens that laid them. Pembrokeshire witches hurt the cattle by skimming the dew off the pastures. If you tie pieces of red ribbon or red rags around the tails of the cows the first time they are driven out to pasture, they cannot be bewitched.
A witch in the neighbourhood of Swansea made all the animals in a farmyard very ill. They were all put into an enclosure, and a barrier of hazel wand defied further molestation.
White dimity window-curtains drawn across the window at night prevent witches peeping in. Let the witch have the wall or best side of the path. A limestone pebble with natural hole in it was suspended by a cord to the door to prevent witches' influence. This superstition was only known where limestone was to be found. The pebble often took the place of the horseshoe, or was used with it. Eat, if only a crumb, before you go out in the morning, or you will be bewitched. A hare's foot carried in the pocket defies witches.
Wear your body linen inside out if you would avoid the evil work of witches. When you meet a witch, turn your thumbs inward and close the fingers firmly upon them.
When several people talking together suddenly became silent, they said "A witch is passing." Another expression was, "Silence in the pig-market! - a witch goes by."
The baleful influences of the evil eye were at work, the people said, "in every town and village." A woman or man with two pupils to the eye, or a "wall-eye," or with eyes of two colours, or a "squinting eye," or with any defect of that organ, was supposed to be able to fascinate and bewitch people.
If any person felt conscious of possessing the evil eye, he or she was told to gaze intently upon a lifeless object, and thus prevent its baneful power. It was formerly said that if a person with the evil eye was the first to enter a shop or market in the morning, the sales would be slow and unsatisfactory for the day. Any person possessing eyes with a spiteful or angry expression had a "touch of the evil eye in them." Amulets of all kinds were worn as a protection against the evil eye.
In the witch stories connected with Wales salt is mentioned as a safeguard against every kind of sorcery. If you had bread and salt in your pocket, you would be safe against witchcraft.
People formerly said: "If you put a few leaves of ground ivy in your hat or coat, and go to church on the Nos Calan gauaf, you will soon see who are witches and wizards in the congregation."
In Glamorgan, about fifty years ago, tailors were always associated with witchcraft. The ancestors of people living there asserted that tailors possessed the power to "bewitch" anybody if they wished. For this reason tailors always looked "lean and miserable."
A twig of mountain-ash was carried in the left-hand pocket of a man, or in the left side of a woman's bodice, to keep apparitions and witches away.
The penal degradation of a man into a beast, as taught in the old doctrine of transmigration, was probably responsible for the belief that the hare and the witch were synonymous. In all the old stories about witches, from one end of Wales to the other, the hare appears. It attended the uncanny revels of the witches' Sabbath, and when the weird sisters took flight upon being disturbed, they were supposed to ascend to the sky on broom-sticks, to navigate the sea in eggshells, and to travel the earth in the shape of hares. It is quite common to hear working men in the country calling hares that cannot be caught "the old witch." When a hare is very difficult to skin, the women say: "This one was a bad old witch"; or when a hare is slow in being cooked, they say: "This old witch has many sins to answer for."
A century ago, and even later, many people in Wales refused to eat hare even when given as a present, fearing they would be eating a witch. The peasantry in remote places will now refuse to eat hare, and when you ask them why they say:
"We don't know; but grandfather, and great-grandfather, and old, old [meaning great-great] grandfather, would never eat a hare himself, nor let anybody of the family eat of it."
Yet they will eat rabbits.
Hare-lipped people are supposed to have descended from persons bewitched in the past, or from ancestors who were very evil witches. The hare-lip was formerly called "the mark of the witch."
Fifty years ago it was generally believed that witches and wizards could assume the shape of a hare or a fox. A hare of twenty years was supposed to become a witch, and a witch of eighty turns into a hare again.
In all parts of Wales similar stories of a mysterious hare that baffled the best hounds were told. Many localities had the reputation of providing a good day's sport, but no capture. Huntsmen declared that these hares would continually baffle the hounds.
Some stories describe farmers going forth to kill the objectionable hare, with the result that the animal could not be slain right off; but the men were able to track her course by the drops of blood which fell from her wounded body. In this way they traced the hare into the house of the witch, who had thrown herself on the bed, and, transformed into her woman shape, was groaning with agony.
Another witch who assumed the hare shape was discovered by means of a maimed ankle, which the huntsmen said she received by falling down a quarry when the hounds were after her.
In a lonely part of South Glamorgan a certain hare baffled the hounds for many years. The animal's head was described as being quite grey with age, and it was stated that she had lost all her teeth. She was seen frequently early in the morning running among the cows in the meadows and the farmers knew she was a witch because the yield of milk was always less when the hare was about. After years of chasing, both by hounds and huntsmen, the hare was slain. Because the people thought the hare was a woman transformed into animal shape, they gave the body a "decent burial"; and it was asserted that from the moment the hare was killed the witch disappeared, and was never again seen in the district.
A butcher living near the sea at Cadoxton-juxta-Barry, in South Glamorgan, was reported to be the son of a witch. Whenever he wished to buy stock of the neighbouring farmers the latter were obliged to sell to him, or the animals would surely die.
An old woman, probably the mother of the butcher, could turn herself into a hare at will. When in this state the hounds could not catch her. One day three gentlemen took three greyhounds, and, seeing the hare which they thought was a witch, they hunted the animal through the fields and into the house. By some means the hare's foot was caught in the doorway, and the animal suddenly vanished. Next day the witch was very lame, and people said she had a hare's foot for life.
part 1 of 2
Ceremonies connected with the "black art" were formerly common in Wales, where witches and wizards appear to have been fairly fortunate in evading the law.
From the flotsam (fluff)and jetsam ( lies/stories) of Welsh witch-lore the following details have been collected. Very aged people refuse information on this subject, but occasionally an old man or woman is willing to relate the stories of their youthful days as "a great secret," and "not to be told to anybody."
Vividly to my mind comes the memory of autumn days spent in farm houses, where I gleaned all kinds of folk-lore from old farmers who sat in ancient armchairs, and from the aged dames who knitted stockings in the fireside corners of the settles.
The housewives were invariably typical Welshwomen, who "made ends meet" in curious ways. When I asked for "old stories" the candles were "douted" - that is, blown out - and the only light allowed was the fire-glow made by a huge log placed on the burning coals. Reverently, almost with apologies, the old women would answer questions, or relate their grandfather's or grandmother's experiences. The old men were bolder, and would plunge into the subject with considerable energy.
In this way I collected many particulars about witches, wizards, charms, and spells, and added them to those given me by my father, who had obtained stories from his father and grandfather, and other relatives.
Beginning with witches and wizards, the power of "bewitching" anybody appears to have been acquired in various uncanny ways in North and South Wales alike.
The wizard and witch were known by their hooked noses, pointed chins, hanging tinder-lip, wry teeth, chapped finger-tips, and lump of flesh under the jaw or on some part of the neck.
They all had a knowledge of medicines and poisons. By the use of certain mixtures they quickened their power. In Wales it is commonly said that if you look steadily into the eyes of a witch you will see yourself "upside down," and these women have two pupils in their eyes. When they die their souls pass out of their bodies in the shape of a "great big moth." Their eyebrows meet over their noses.
Some of the methods were as follows:
1. The members or novices were marked by the prick of a needle while they renounced their Maker.
2. They were compelled to kiss a toad.
3. They must abjure God and promise to obey the commands of the devil.
4. They were obliged to make a pretence of eating the bread of the Holy Sacrament, and place the piece in their pockets. Then, on leaving the church, they would meet a dog, to which they threw the bread. In this form they would sell their souls to the devil.
5. They were taught to look upside down.
6. A mark was printed on the body of the witch or wizard and in that part they had no feeling ever afterwards.
7. Their shoulders and foot were anointed with an uncanny salve, by which means they were able to make a broomstick do duty for a horse.
8. They must drink out of a cow's hoof or a horse's head.
An incantation used by witches and repeated in Welsh was translated as follows:
"In the devil's name
We pour water among this meal [earth].
For long doing and ill heal
We put it into the fire,
That it may be burnt as we desire.
It shall be burnt with our will,
As any bubble upon a kill [kiln]."
One of the witch rhymes or runes ran thus:
One, two, three, four,
The devil is at the door.
Make him welcome from floor to roof,
Drink to him in a horse's hoof.
Bring the cat and toad and bran;
Come to the feast, all ye who can.
One, two, three, four,
The devil is here, so no more.
[Family Collection.]
The favourite haunts of Welsh witches were desolate places far from the busy centres of toil and traffic.
In Anglesea they held their revels near the Druidical stones and beside the Roman watch-tower on Pen Caer Cybi, Holy Island. They were known to frequent the rocky islet of Ynys Gadarn when making compacts with the devil. Lake Coron, near Aberffraw, was another tryst.
In Carnarvonshire, Mynydd Mawr was celebrated as a haunt of the witches, who held high revel among the ruins of the British fortification that crowns the highest point of the summit. Penmaen Mawr, the Gliders, Snowdon, and many of the passes and ravines among the mountains, had the reputation of being frequented by witches.
In Denbighshire the Hiraethog Mountains, the Clwydian Range, the Berwyn Mountains lake Alwen, and other places, were patronized by them.
Moel-y-Parc, in Flintshire; Cader Idris and the shores of Bala lake, in Merionethshire; Plinlimmon, the Breiddin Hills, the long Mountains, and the Kerry Hills, in Montgomeryshire, were reputed places of rendezvous for witches.
South Wales was perhaps even more renowned than the North for these haunts of witches. The Breconshire Beacons; the Preceley Mountains; Radnor Forest; the Black Mountains; Craig-y-Llyn, near Glyn Neath; the Pencaer Hills; the shores of Pembrokeshire, Carmarthen, and Glamorgan; and the mountains dividing Wales from Monmouthshire, have curious and weird stories connected with them.
All the witches who held their revels in these localities followed their vocation in much the same way.
They were said to anoint their bodies with uncanny salve, and to wear a girdle of snake-skin, and by these and other means they were enabled to bestride a churn staff, a broom-handle, a distaff, ladle, shovel, pitchfork, or even the branch of a ceitain twig, and, muttering a spell, could take flight wherever they wished.
An old story about a witch living near the Ogmore River, in Glamorgan, describes a man listening to the muttering of a woman, and instantly giving her chase, with the result that in the "twinkling of an eye" he found himself on the top of the Garth Mountain, near Whitchurch.
An old Welsh agricultural story was to the effect that the site of a dance or a revel of the witches could be traced in the early morning by a perfectly round track showing the print of cows' and goats' feet. Young witches in their novitiate had to nurture and "tend toads." Whoever chanced to see a witches' dance had only to breathe the name of Christ, and all the wicked women would vanish.
Pembrokeshire witches were accustomed to go to sea in egg-shells, because their foremothers came from Flanders by the same means, and settled in West Wales. The Flemings were credited with having imported a "new breed of witches," who were a terror to the South-West and West of Wales.
Witches were attributed with much power and mischief. For this reason it was wise to please, and dangerous to offend, them. The following superstitions regarding Welsh witches have been collected from various parts of Wales:
If a witch walks to the churn and says, "Here's a fine bit of butter coming," the cream will froth and not produce butter.
A woman should never spin or knit in or near a field, for the witches will tangle the yarn.
If a cow is "bewitched," put the milk into a crock over the fire and whip it with switches, or stir it with a clean and sharp sickle. The pain makes the witch appear.
Never throw the combings of your hair into the roadway. If you do you will get into the power of witchcraft.
On Nos Cyn Calan gauaf - that is, Halloween - while consecrated bells are ringing, witches are hindered from hurting anybody.
If you throw any kind of knife with a cross burnt into the handle out into a storm of wind, you will soon discover the witch, or witches, who raised the tempest. This may account for the appearance of so many sickle, spade, fork, and billhook handles with crosses burnt into them. The agricultural districts of Wales contain many specimens, and the present generation cannot tell why this custom is still kept up.
When witches prevent butter coming, put a knife under the churn. If a woman borrows soap and thanks you for it, she is a witch. She that makes butter on a Monday or Saturday is a "witch for sure and certain." In South Glamorgan women upon being greeted with "Good morning!" always responded in the same words; then if a witch met them, they could not be hurt. A witch can never harm a cow that has white feet and a white stripe down its back.
If a thing is bewitched, burn it, and immediately afterwards the witch will come to borrow something of you. If you give what she asks, she will go free; if you refuse it she will burn and a mark will be on her body the next day.
When the kettle is bewitched and will not boil, put under it sticks of three kinds of wood. If you talk about witches on a Wednesday or a Friday, they will brew mischief for you. Egg-shells should be broken up small or thrown into the fire, or the Pembrokeshire witches will hurt the people who ate the eggs and the hens that laid them. Pembrokeshire witches hurt the cattle by skimming the dew off the pastures. If you tie pieces of red ribbon or red rags around the tails of the cows the first time they are driven out to pasture, they cannot be bewitched.
A witch in the neighbourhood of Swansea made all the animals in a farmyard very ill. They were all put into an enclosure, and a barrier of hazel wand defied further molestation.
White dimity window-curtains drawn across the window at night prevent witches peeping in. Let the witch have the wall or best side of the path. A limestone pebble with natural hole in it was suspended by a cord to the door to prevent witches' influence. This superstition was only known where limestone was to be found. The pebble often took the place of the horseshoe, or was used with it. Eat, if only a crumb, before you go out in the morning, or you will be bewitched. A hare's foot carried in the pocket defies witches.
Wear your body linen inside out if you would avoid the evil work of witches. When you meet a witch, turn your thumbs inward and close the fingers firmly upon them.
When several people talking together suddenly became silent, they said "A witch is passing." Another expression was, "Silence in the pig-market! - a witch goes by."
The baleful influences of the evil eye were at work, the people said, "in every town and village." A woman or man with two pupils to the eye, or a "wall-eye," or with eyes of two colours, or a "squinting eye," or with any defect of that organ, was supposed to be able to fascinate and bewitch people.
If any person felt conscious of possessing the evil eye, he or she was told to gaze intently upon a lifeless object, and thus prevent its baneful power. It was formerly said that if a person with the evil eye was the first to enter a shop or market in the morning, the sales would be slow and unsatisfactory for the day. Any person possessing eyes with a spiteful or angry expression had a "touch of the evil eye in them." Amulets of all kinds were worn as a protection against the evil eye.
In the witch stories connected with Wales salt is mentioned as a safeguard against every kind of sorcery. If you had bread and salt in your pocket, you would be safe against witchcraft.
People formerly said: "If you put a few leaves of ground ivy in your hat or coat, and go to church on the Nos Calan gauaf, you will soon see who are witches and wizards in the congregation."
In Glamorgan, about fifty years ago, tailors were always associated with witchcraft. The ancestors of people living there asserted that tailors possessed the power to "bewitch" anybody if they wished. For this reason tailors always looked "lean and miserable."
A twig of mountain-ash was carried in the left-hand pocket of a man, or in the left side of a woman's bodice, to keep apparitions and witches away.
The penal degradation of a man into a beast, as taught in the old doctrine of transmigration, was probably responsible for the belief that the hare and the witch were synonymous. In all the old stories about witches, from one end of Wales to the other, the hare appears. It attended the uncanny revels of the witches' Sabbath, and when the weird sisters took flight upon being disturbed, they were supposed to ascend to the sky on broom-sticks, to navigate the sea in eggshells, and to travel the earth in the shape of hares. It is quite common to hear working men in the country calling hares that cannot be caught "the old witch." When a hare is very difficult to skin, the women say: "This one was a bad old witch"; or when a hare is slow in being cooked, they say: "This old witch has many sins to answer for."
A century ago, and even later, many people in Wales refused to eat hare even when given as a present, fearing they would be eating a witch. The peasantry in remote places will now refuse to eat hare, and when you ask them why they say:
"We don't know; but grandfather, and great-grandfather, and old, old [meaning great-great] grandfather, would never eat a hare himself, nor let anybody of the family eat of it."
Yet they will eat rabbits.
Hare-lipped people are supposed to have descended from persons bewitched in the past, or from ancestors who were very evil witches. The hare-lip was formerly called "the mark of the witch."
Fifty years ago it was generally believed that witches and wizards could assume the shape of a hare or a fox. A hare of twenty years was supposed to become a witch, and a witch of eighty turns into a hare again.
In all parts of Wales similar stories of a mysterious hare that baffled the best hounds were told. Many localities had the reputation of providing a good day's sport, but no capture. Huntsmen declared that these hares would continually baffle the hounds.
Some stories describe farmers going forth to kill the objectionable hare, with the result that the animal could not be slain right off; but the men were able to track her course by the drops of blood which fell from her wounded body. In this way they traced the hare into the house of the witch, who had thrown herself on the bed, and, transformed into her woman shape, was groaning with agony.
Another witch who assumed the hare shape was discovered by means of a maimed ankle, which the huntsmen said she received by falling down a quarry when the hounds were after her.
In a lonely part of South Glamorgan a certain hare baffled the hounds for many years. The animal's head was described as being quite grey with age, and it was stated that she had lost all her teeth. She was seen frequently early in the morning running among the cows in the meadows and the farmers knew she was a witch because the yield of milk was always less when the hare was about. After years of chasing, both by hounds and huntsmen, the hare was slain. Because the people thought the hare was a woman transformed into animal shape, they gave the body a "decent burial"; and it was asserted that from the moment the hare was killed the witch disappeared, and was never again seen in the district.
A butcher living near the sea at Cadoxton-juxta-Barry, in South Glamorgan, was reported to be the son of a witch. Whenever he wished to buy stock of the neighbouring farmers the latter were obliged to sell to him, or the animals would surely die.
An old woman, probably the mother of the butcher, could turn herself into a hare at will. When in this state the hounds could not catch her. One day three gentlemen took three greyhounds, and, seeing the hare which they thought was a witch, they hunted the animal through the fields and into the house. By some means the hare's foot was caught in the doorway, and the animal suddenly vanished. Next day the witch was very lame, and people said she had a hare's foot for life.
part 1 of 2
| welsh deviltry | by Lux for everyone |
Anything seen as strange or dark, was called to darkness...lol
(however most was for protection from witchery then it was from servents of the devil or the devil...lol again.....)
because witches could be good or bad and fear was the way the crazy kept sain....lol
The Devil and his doing's in Wales taken from Marie Trevelyan's "Folk-lore and folk-stories of Wales"
In the sixteenth, seventeenth, and eighteenth centuries it was generally asserted by the Saxons that His Satanic Majesty lived among the mountains in the heart of Mid-Wales, wherefrom he could keep one eye upon the North and one upon the South. To prevent the Prince of Darkness entering their houses, the Welsh whitewashed their doorsteps and sanded the floors - at least, so said the Saxons; but the house-mothers of the Principality declared they took these precautions to please the "little people," or fairies, and to keep witches away.
An old Glamorgan house-book, kept in the first half of the nineteenth century, contained the following scrap of autobiography illustrative of the position held by Satan in Welsh folk-lore. It was written above the initials "W. T.," and runs thus:
"I was brought up to understand that the Devil was not an imaginary Terror, but a real Evil, which assumed a multitude of Shapes to entrap the unwary. My earliest dread of the Evil Being began as far back as I can well recollect, even to days when as a child I went with my father and mother on horseback to various places in Glamorgan. On the way I was shown ugly corners, where it was rumoured the Devil stood with arms akimbo, ready to pounce upon dilatory travellers. One of the places said to be frequented by the Evil Being was a nook near 'The Dusty Forge' Inn on the coach-road to Cardiff. Whenever I passed that spot I closed my eyes, and buried my face in my hands, and kept my head well down until we had made our way over the great hill known as The Tumble-down-Dick, which was to me the place of the great Temptation. People in the long winter's evenings alluded to the Evil Being's aid in forming the Devil's Bridge on the Rheidol River; to the Devil's Kitchen in! the Vale of Nant Francon; to the Devil's Blow-Hole in Gower; and to other places connected with the Prince of Darkness. In play, I avoided the Devil's Messenger, or great dragon-fly, and I shuddered when told of the Devil's fish which came wallowing up the River Taff on full-moon tides; or of the Devil's gold ring to be found near any spot where the gallows-trees stood. Whenever the Devil's name was mentioned in Church, the whole congregation began spitting, and continued to do so violently for a few seconds, in contempt. Second only to the Devil in this respect was Judas Iscariot, at whose name the people smote their breasts in abhorrence." [Family Collection.]
In Welsh folk-lore the dragon-fly is the devil's messenger; the caterpillar is the devil's cat; the iris is the devil's posy the wild clematis is the devil's yarn, or thread; the wild convolvulus is the devil's entrails; the lycopodium is the devil's claw; the euphorbia is the devil's milk; the palmatum is the devil's hand; the Scabiosa succisa is the devils bite; and the wild orchid is the devils basket.
If it rains while the sun is shining, the Welsh say, "The devil is beating his wife."
If thunder is heard while the sun is shining, they say. "The devil is beating his mother."
A Welsh proverb runs: "Fear God and shame the devil." Another old saying is "Idleness is the devil's pillow."
When a child or adult is full of mischief, half fun and half obstinacy, people in Wales say, "He is possessed," meaning in the power of the devil.
A quaint old preacher of the early part of the nineteenth century frequently referred to the "Evil One's blow-bellows."
In the days of old the devil was sometimes known in Wales by the curious names of Andras, or Andros, and Y Fall.
He was always described as black or very dark, appearing sometimes in the shape of a man with horns and cloven hoofs, taking animal form, he was known to resemble a he-goat. In witch lore he appeared as a very black male goat, with fearful and fiery eyes. In some of the old stories of Wales he took the shape of a raven, a black dog, a black cock, a horse, and a black pig. Sometimes he appears in the stories in the shape a fish, or as a ball of fire, or as a huge stone rolling downhill, or as a mysterious presence without form, that caused terror.
In some of the older folk-lore the devil assumes the form of a blacksmith, who may be seen busy at the anvil or replenishing the forge-fire. He was described as a maker of horseshoes, bolts, bars, and ploughshares.
The black calf of Narberth was said to be the devil in disguise. On more than one occasion a black calf was seen near the brook and, to the surprise of everybody, a calf it remained through the four seasons. People said there must be some mistake, and it could not be the same black calf all the time. Inquiries were made at all the farms in the neighbourhood, but each farmer declared that his black calves had not strayed. At intervals the black calf continued to appear. At last one of the farmers caught it, and locked it up in a shed with other cattle. In the morning when the men went to turn the animals out, the black calf was nowhere to be seen. But it always haunted the brook, and deluded new-comers, as well as the old inhabitants. [William Howell "Cambrian Superstitions," p. 132.]
On Hallowe'en, or any one of the "three spirit nights" the devil, in the shape of a pig, a sow, a horse, or a dog, prevented people getting over stiles; or, in the guise of an old woman spinning or carding wool, he frequented lonely spots and scared people away. On New Year's Eve he was seen in the form of a sleuth- or bloodhound in lonely ravines.
It was said in Wales that the devil could assume any shape but that of white sheep. On the other hand, he was supposed to be able to appear at any time as a black sheep or black lamb.
He was supposed to frequent moorlands and marshes, lonely mountain-sides, cross roads, the neighbourhood of forges, and frequently was seen with arms akimbo, blocking the entrances to dark ravines and narrow passes. He could walk on water as well as on land, and when put to rout by any good man, he could cross a lake with ease, or fly up to the mountain tops.
In the folk-stories the devil has a prominent place, with his bargain-driving, building, flights through the air, and encounters with people in lonely places.
Nightmare, bad dreams, and delirium, owing to fever or drink, were said to be the devil's means by which he sought to get possession of people's souls.
In past centuries people would not bury their dead in the north side of the churchyard, because in that part of the hemisphere were "the Old Gentleman's" dominions. He claimed all places that lay due north. It was commonly believed that at the Judgment Day all buildings would fall to the north, and then the devil could "take his share."
There were various lonely spots in Wales where the devil kept nine apprentices. Sometimes the number was named as three, five, or seven. The conditions were that when these apprentices had learnt their trade, the last to finish and go away had to be caught by the devil before he had a chance to escape. Once, when three apprentices prepared to leave, one was ordered to remain, and the latter, pointing to his shadow, said, "There is the last of all!" The devil had to be satisfied with the shadow. But the apprentice became a man "without a shadow" to the end of his life. [C.D. and told in Mabsants.]
From the shores of Cardigan Bay comes the following story:
"A fisherman was told that he would be lucky and rich, and have the largest catch of fish in his life, if he had the courage to watch the tide flowing into the River Aeron when it was new moon on December 29: for then the devil went to seek or `lift` treasure. Unfortunately, the man had to wait a few years before the new-moon night of December 29 came. Then he went on to the banks of the River Aeron, and was gratified, while sitting in a hollow place, by seeing a dusky figure lifting a large black object out of the water. In fright, the fisherman tried to get out of the hollow place, but found himself held tightly back. A moment later the devil stood before him. `You caught a fish last week,' said the devil, 'and in it you found a ring. It was not a ring of gold, but a black one of stone. Give me that black ring, and I will let you free.' From midnight to dawn the fisherman remained in misery in the hollow. Some comrades tried to set him free, but they could not.! So the fisherman sent for the black ring he found in the fish, and as soon as he placed it beside his enemy, the devil took the ring and flew up into the air with it. Then the fisherman was free to go where he wished."
It was not stated whether he ever became lucky or rich, or had the largest catch of fish in his life. Probably his release from the thrall of the devil was a sufficient reward. [A.B.]
Another coast story of Wales describes the devil as a fish, inducing unwary people to throw nets into the sea, in the belief that a fine sturgeon was in the water. In this way they were snared to destruction.
An old Glamorgan man gravely asserted that his grandfather, a "truth-teller," was once fishing off Penarth Head, near Cardiff, and seeing a large fish, harpooned it. Instead of red blood, the wound emitted a thick black fluid, and the odour thereof was like "fire, and brimstone."
A Merionethshire blacksmith is said to have enticed the devil into his forge, and there hammered his right foot upon the anvil, after which the Evil One was lamed "for ever."
In Glamorgan St. Quintin is said to have lamed the devil on the heights near Llanblethian, and put him in misery for three days. The marks, called the Devil's Right Kneecap and Left Foot, are to be seen upon the hill-side to this day.
A man in Llanidloes was heard saying to another: "The devil would have had lanto Bach long ago, but he is waiting to find his partner, because his grandmother wants a pair of cart-horses."
A similar story comes from the Vale of Taff, and is equivalent to the English story of "The Devil and his Dam."
The card-playing devil was known in many parts of the Principality.
A Cardigan story describes him as a good-looking stranger appearing in a village inn, where he offered to play a round with a merry party. But when the name of Christ was mentioned, the devil vanished up the chimney like "a ball of fire."
In Carmarthen he played cards beside a pool, in which, as the sun arose higher in the heavens, his horns were reflected. When these were noticed by one of the party, the visitor vanished "in a flash of fire."
In Glamorgan, near Llanmaes, a party of young men were playing cards on the Sabbath near a spot known as the Gallows Way. By-and-by a stranger came along, and offered to teach them a "new trick." Eagerly the merry party invited the stranger to do so, and for quite half an hour play went on rapidly. Suddenly one of the party glanced downward. "How well your boots are polished!" ventured one of the youths. Then the others glanced down. Instead of boots, they saw hoofs, and immediately the cards were scattered over the stile into the field. The next moment, in the midst of dire confusion, the stranger vanished, and the place where he sat "was as black as a coal" and smelt of brimstone.
In a field not far from this spot the devil might be seen tossing burning hay at midnight, while his great black dog, with "eyes like balls of fire," rattled his chains, to the terror of benighted wayfarers. [Family Collection.]
Bargains or compacts with the devil were mentioned in many parts of Wales; but in all these stories the Welsh devil never commits himself to do anything in writing.
In a Carmarthen story the devil bargained that the man who made the compact with him should never sing the Venite. So the man always repeated it from beginning to end. Thus he cheated the devil.
A man in North Glamorgan desired to grow rich by any means. The Evil One promised a large sum of money from November "until the falling of the leaf" of a certain tree. In the following autumn the devil, presenting himself for payment, was shown the tree, which had been cut down so low in the late summer that not a leaf remained to fall.
A famous compact was made between John of Kentchurch and the devil. This extraordinary man was known as "Sion Kent," and he was a terror to everybody in South Wales. He made verbal contracts, with the devil on many occasions, and always managed to outwit him. When a mere boy he was told to scare the crows from the field on a fair-day. In order to go to Grosmont (Monmouthshire) Fair, he conjured the crows into a barn without a roof and, by the force of incantations, caused them to remain there during his absence. It is said that he built the bridge over the River Monnow at Monmouth, with the aid of the devil, in a single night. People said he kept a stud of horses at the service of Satan. They were such swift coursers as to outstrip the wind. The stable where they were kept is still shown.
Welsh folk-lore describes him as going hunting on Sundays, and forcing the peasantry to turn out with him. They came home jaded and miserable after a terrible ride on the devil's steeds to places they had never before seen. On one occasion Sion Kent left one of the fiery coursers in a wayside barn. There the horse remained for three weeks, and all attempts to dislodge him proved vain. At the end of that time, when Sion Kent passed with his notorious steeds, the horse suddenly sprang from the barn, and, snorting and neighing, joined the uncanny stud.
Sion Kent agreed with the devil that at his death he would surrender his body and soul, whether he was buried in or out of the church but, by ordering his body to be laid under the church wall, he managed to slip out of the contract. A stone in the churchyard at Grosmont, near the chancel, is pointed out as Sion Kent's grave.
This remarkable man, around whom many stories cling, was very learned. The Iolo and other manuscripts place him at the close of the fourteenth century. He was supposed to be a native of Pembrokeshire but either from Kentchurch, where he lived for some years, or from Gwent, the Welsh name for Monmouthshire, where he passed his later days, he derived his designation, Sion Kent. He was a Doctor of Divinity and a stern Lollard. An old tradition stated he was no other than Owen Glyndwr himself. This was probably owing to the friendship existing between him and the Scudamore family, with whom Glyndwr passed his last years. Dr. John Kent flourished in various forms - now as a wizard, then as an author. He was a bard, poet, and essayist, and a clever linguist. Verses composed by him on his death-bed are to be found in the Iolo Manuscripts, and a list of his poetical pieces is contained in the Welsh Charity School Manuscripts, quoted in "The History of the Literature of Wales,&q! uot; by Charles Wilkins, Ph.D., F.S.A., pp. 5O-59.
There are more stories of compacts or treaties with the devil in Wales. To the unfortunate, to those in adversity, misfortune, or debt, he frequently promised temporal blessings for a term of years. At the same time, he made unwritten bargains for their souls at the expiration of the treaty. In rare instances a written bond, signed with the man's blood, ratified the agreement.
An ancient family, living in Carmarthenshire, had a curious story attached to it. The head of the family in the early part of the eighteenth century was a Colonel in the British Army, a Justice of the Peace, at one time a Deputy Lieutenant for the county, and regarded in every way as irreproachable and honourable. He was high-spirited and had a very fiery temper, which led him at times to acts of cruelty. He had a strong-room or dungeon attached to his mansion, and there he was accustomed to lock up culprits waiting to be brought up before the magistrates. Beside the dungeon was the Colonel's study. Many people to whom the Colonel owed a grudge were, on the slightest pretext, incarcerated in the dungeon. A neighbouring farmer, who some years previously had much offended the Colonel, was brought to the mansion for having, as it was supposed, murdered the Deputy-Lieutenant's head-gamekeeper. He had long been suspected of poaching, and the Colonel now saw his opportunity for re! venge. He treated the man cruelly, had him beaten and almost starved, and thus kept him for some time before he was brought to justice. The last night for the prisoner to remain in the dungeon the Colonel went down to see him. Hearing voices in the room, he paused to listen, but could hear little. A stranger came out, and said: "A person will bring you a large bag of gold if you will leave the key in the lock of that door." The Colonel was indignant at being offered a bribe, and refused to grant the request. "You'll need that bag of gold badly one day," said, the stranger, who, while the Colonel went for a weapon, suddenly disappeared. When the Colonel went to the dungeon, the door was wide open and the room vacant. The Colonel was furiously enraged, and ordered the county to be scoured for the culprit. A year later a poacher confessed to the murder, and proved the innocence of the farmer. In the course of a few years the Colonel found himself in the mids! t of embarrassments, gambling debts, and other troubles. He was too proud to let his friends know the state of his affairs, and suddenly wished he could find the stranger who once offered him a bag of gold as a bribe. The next night there was a wild storm of wind and hail, with thunder and lightning. The door of the Colonel's study blew open, and in strode a stranger, who asked "How many bags of gold do you need to clear your debts?"
The Colonel was amazed, and pointed to the pile of accounts before him, and then told the stranger the amount necessary to pay them. The world would then be in ignorance of his troubles. Looking down to the floor, he saw that the stranger had hoofs instead of feet. It was the devil who now demanded the Colonel's soul for the loan. The bribe was too tempting now, and the Colonel signed with his own blood a compact with the devil. No term of years was mentioned, only at death his soul was to be claimed by the devil. Many years passed, and when the Colonel died, a large black dog with glaring red eyes was found sitting by the corpse. It was driven out of the room, but the hideous animal lurked about the house until the day of the funeral, and then joined the procession to the church. For an hour or more the dog howled over the grave, and went away, never to be seen again. People said the devil had sent the Colonel's soul into the black dog, and it vainly cried to be restored to! its human body.
A later member of the same family inherited the fiery and sneerful temper of the old Colonel. He derided a tailor who worked for him and challenged the man to show him something "the like of which" he "had never seen." The tailor promised to do so. He thereupon took him to a wood, and introduced him to the devil.
The Colonel's descendant never would tell what he had seen. Some said it was his ancestor in the shape of a black dog. [William Howell, "Cambrian Superstitions". P. 129.]
Many places are pointed out in Wales as being associated with the devil.
On the east side of St. Donat's, in Glamorgan, is a place called the Devil's Stairs. The Devil's Bridge is well known, and is classed among the folk-stories.
On the land belonging to Rhiwogo, on the side of Cader Idris, there is a crag known as the Rock of the Evil One. It is said that long years ago the parishioners of Llanfihangel, Pennant, and Ystrad-Gwyn used to frequent that spot on Sunday to play cards and throw dice. One Sunday the devil came to join the people in their games, and afterwards, to their dismay, he danced wildly around the rock. It is said that the marks of his feet are to be seen on the rock "to this day." [Rev. Elias Owen, "Welsh Folk-lore," p. 190.]
In Pembrokeshire two stones are called the Devil's Nags. This spot people said was haunted by spirits, who tormented evil-doers when they passed that way. [William Howell, "Cambrian Superstitions," p. 30.]
One of the caves in Little Orme's Head, Llandudno, is known as the Cave of Devils.
At the head of the Ogwen Valley, near Bethesda, North Wales, among grand scenery, is the Devils Kitchen, which in seasons of storm is a pandemonium of weird noise and steaming, dripping fogs. The spot thus known is the west side of Llyn Idwal, Carnarvonshire.
The Devils Punch-Bowl, also called the Devil's Blow Hole, is to be seen at Bosheston Mere, on the coast of Gower, South Wales. It is a small aperture, which, like a winding funnel, spreads out into a cavern. The sea, driven in by the winds, is ejected through the upper hole, in jets of foam and spray from forty to fifty feet high, just like geyser spouts. The noise is fearful.
The Devil's Chimneys, three in number, were in Kenfig Pool, Glamorgan. The devil was a frequenter of that place.
The Devils Bridge, near Aberystwyth, is in a beautiful spot over the falls and grand cascade of the Rheidol and Mynach Rivers.
There are several versions of the story regarding the origin of the ancient bridge. One is to the effect that farmers and shepherds had for many years bugged the monks of Strata Florida, who had considerable property in the neighbourhood, to build a bridge over the ravine for their convenience. Finding the monks neglectful, the people expressed the wish that the devil would come and throw a bridge across. The fiend instantly appeared and offered to build a bridge, provided that the first creatures to cross it should be sacrificed to him. The devil was of opinion that numbers of people would eagerly hasten to cross the bridge, and thus insure a large harvest of souls for him. The bridge of one arch was built during the night, and at dawn the devil awaited his victims. Just before sunrise an old woman appeared, enveloped in a cloak. By her side was a sheep-dog. Going to the bridge, she paused, and then from the folds of her cloak she threw a roll of bread across the bridge. Th! e hungry dog ran swiftly over, and the devil was outwitted. The people learned that the old woman was one of the monks of Strata Florida in disguise, who, knowing all about the devil's bargain, had come to rescue the souls of their tenants from everlasting destruction. In some versions credit is given to a wise old woman, and not to a monk, for thus outwitting the devil.
The Devil's Stone at Llanarth, near Aberaeron, in Cardiganshire, has a quaint story attached to it. The good people discovered the devil had been tampering with the bells in the old church-tower. This happened on more than one occasion, parishioners requested the vicar to watch one stormy night, and, doing so, he saw the devil entering the belfry. Presently the vicar, with book and candle, went into the belfry, and saw the devil among the bells. The good man conjured him to go away, and in such eloquent tones that the devil, much frightened, mounted the ladder of the tower. Promptly the vicar followed, and so closely that the devil jumped from the battlements, and came down among the gravestones in the churchyard. In his fall the devil came down so heavily that his hands and knees made the four holes afterwards visible in the stone. [A.B.]
In Mid-Wales there was a story of the devil being shut up in a tower, with permission to get out at the top, but only by mounting one step a day. There were 365 steps, and the ascent took him a whole year. [C.D.]
A blacksmith down in Gower was working late one night, when the devil came into the forge, greeted him, and asked what he was doing. The man said he was forging a chain for a master mariner, who wished it to be strong enough to hold a ship, a giant, or the devil. Laughing boisterously, the devil asked if he could accomplish the work. The man said he could. "Well" said the devil, "I am a strong man, and should like to test the chain." The blacksmith agreed, and a week later, when the chain was finished, the devil came to test it. "I should like to know the name of the man who is come to test the chain," said the blacksmith. "Any name will do," said the devil "and as I came in the nick of time, you shall call me Nicholas." The blacksmith told him he must be bound with the chain around the waist, and pull with all his might. The devil agreed, and the blacksmith called his apprentices to hold the other end of the chain. The devil! laughed. "Only yourself and three apprentices? You'd better have a few more." "Nay," said the blacksmith. "Four strong men can do much." The tug-of-war began, and the devil gradually dragged the men out through the door. Beyond the forge there was a deep pool, in the middle of which was an old winch. Just as the devil gave one mighty tug the four men slackened their hold, with the result that the fiend fell into the winch and the water hissed and steamed like a boiling caldron. "Old Nick" was never again seen in that part of Gower. [C.D. and Family Collection.]
Breconshire, South Glamorgan, and Cardiganshire supply stories much alike, in which a blacksmith throws over the devil's head a noose of iron which he is unable to break, and in that state he is dragged to the anvil, and his leg is hammered until he is lame.
More than one story describes the devil as a blacksmith, making bolts, bars, ploughshares, and harrows. A young farmer bought a harrow cheap of a new blacksmith near Radnor Forest. The maker told him that if he took the harrow into the forest on Good Friday, or one of the "three spirit nights," and stretched himself on his back under it, he would see all future events which were to happen for the next two years. The farmer did so, and for some time remained looking through the holes. He presently saw a number of black imps with fiery tongues darting out of their mouths. Frightened at the scene, the man tried to creep from under the harrow, but was held fast, and the devil stood beside him grinning and asking: "Have you got a coal-black dog? If so, give it to me, and I'll let you loose." For a day and a night the farmer remained under the harrow, and then an old woman came along. Seeing his sad plight, she went to the village and begged a black pup of the ! publican. When the devil received the pup, he seized it and flew high in the air over Radnor Forest. [C.D.]
The wife of a Glamorgan blacksmith, during her husband's absence for three days and nights, heard the forge fire roaring at midnight. Going quietly to a place from whence she could see the forge, to her surprise she beheld at the anvil a gigantic blacksmith with horns on his head, a very long tail, and horse's hoofs instead of feet. The devil was hammering a horseshoe for his own hoof, and presently he shod himself. The good wife quietly crept to the fowl-house, and disturbed the hens, and the next moment the cocks began to crow, whereupon the devil fled in anger, leaving one shoe unfinished on the anvil. [Family Collection.]
A similar story used to be told about an old forge from which the inn called "The Dusty Forge" on the main-road leading from Cardiff to St. Nicholas, took its name.
Crack Hill, on the high-road leading from Bridgend to Cowbridge, Glamorgan, is credited with peculiar and uncanny associations. An aged Welshman related his personal experiences, and he was a native of the district. The second narrative was proffered by an Englishman, a stranger to the neighbourhood, and he did not know anything about the story told by the Welshman. The former told me he went to Bridgend for some goods which could not be obtained on that day, and he had to come home without them. He assured me that he did not indulge in "pipe or pot," and was perfectly cheerful when leaving Bridgend in the late autumn twilight. He walked briskly until he reached the foot of the Crack, and then began the ascent. As he went upward he found walking unusually heavy work. Yet the road was dry and hard, and particularly agreeable for walking. He therefore thought that either he was more tired than usual or lazy; so he tried to adopt a better pace, but could not. To make ! matters worse, night was approaching. When half-way up the hill something, he knew not what, seemed to spring upon his back, and afterwards pressed heavily between his shoulders. In the starlight he looked over his right shoulder, and saw a shape clinging closely to him. Being a strong man, he promptly endeavoured to shake it off, but it pressed heavier than ever. He felt great difficulty in proceeding on his journey, and the effort brought a "heavy sweat" to his forehead and face. When just at the top of the hill he groaned with agony, and so great was his distress that he cried aloud: "O Lord, I pray Thee, deliver me of this burden!" While uttering these words he crossed his arms upon his breast. Instantly he was relieved of his load. Turning round to see if anybody had been playing a practical joke on him, he saw in the starlight a huge shape, which looked like a "great bundle," or a "fat, short man " enveloped in a dark wrap. The s! hape rolled rapidly down, and fell into a disused quarry at the foot of the hill. Immediately afterwards the sound of a loud explosion was heard, and from the depths of the quarry sparks of fire shot up and were scattered across the road. He hastened home, and when he related his experiences to an aged neighbour, the latter said he remembered his father telling a similar story of the "devil on the Crack." [C.D.]
The second version of this story was told by a civil engineer, who had never heard the above narrative. He said he had engaged a horse and trap at a Bridgend hotel to convey him to Cowbridge, when the Taff Vale Railway extension was being made to the last-named town. Unaccompanied, he started rather late in the evening, and it was quite dark when he reached the foot of the Crack Hill. The sky was obscured, but occasionally the moon shone through cloud-rifts. The carriage-lamps were lighted, and he was in a very cheerful state of mind. Soon after beginning the ascent the horse became very restless, and snorted vigorously from time to time. By and by somebody or something appeared to be thrown into the back of the trap. Thinking it to be an intrusive traveller, he called out, but there was no response. He whipped his horse, but the animal was hardly able to struggle upward, and toiled as if under a very heavy weight. Nearing the top of the hill, the horse made a desperate effo! rt, and then stood still. The civil engineer descended from his seat, and, to his amazement, he found the horse quivering, as if panic-stricken. Looking down the hill, he saw in the fitful moonlight a monstrous bundle rolling downhill, where it fell into the quarry. It was followed by a loud explosion and sparks that were scattered across the road. The civil engineer had never heard the old story, and was much interested when, in 1896 I related the Welshman's account of his experiences with the "devil on the Crack."
In the sixteenth, seventeenth, and eighteenth centuries it was generally asserted by the Saxons that His Satanic Majesty lived among the mountains in the heart of Mid-Wales, wherefrom he could keep one eye upon the North and one upon the South. To prevent the Prince of Darkness entering their houses, the Welsh whitewashed their doorsteps and sanded the floors - at least, so said the Saxons; but the house-mothers of the Principality declared they took these precautions to please the "little people," or fairies, and to keep witches away.
An old Glamorgan house-book, kept in the first half of the nineteenth century, contained the following scrap of autobiography illustrative of the position held by Satan in Welsh folk-lore. It was written above the initials "W. T.," and runs thus:
"I was brought up to understand that the Devil was not an imaginary Terror, but a real Evil, which assumed a multitude of Shapes to entrap the unwary. My earliest dread of the Evil Being began as far back as I can well recollect, even to days when as a child I went with my father and mother on horseback to various places in Glamorgan. On the way I was shown ugly corners, where it was rumoured the Devil stood with arms akimbo, ready to pounce upon dilatory travellers. One of the places said to be frequented by the Evil Being was a nook near 'The Dusty Forge' Inn on the coach-road to Cardiff. Whenever I passed that spot I closed my eyes, and buried my face in my hands, and kept my head well down until we had made our way over the great hill known as The Tumble-down-Dick, which was to me the place of the great Temptation. People in the long winter's evenings alluded to the Evil Being's aid in forming the Devil's Bridge on the Rheidol River; to the Devil's Kitchen in! the Vale of Nant Francon; to the Devil's Blow-Hole in Gower; and to other places connected with the Prince of Darkness. In play, I avoided the Devil's Messenger, or great dragon-fly, and I shuddered when told of the Devil's fish which came wallowing up the River Taff on full-moon tides; or of the Devil's gold ring to be found near any spot where the gallows-trees stood. Whenever the Devil's name was mentioned in Church, the whole congregation began spitting, and continued to do so violently for a few seconds, in contempt. Second only to the Devil in this respect was Judas Iscariot, at whose name the people smote their breasts in abhorrence." [Family Collection.]
In Welsh folk-lore the dragon-fly is the devil's messenger; the caterpillar is the devil's cat; the iris is the devil's posy the wild clematis is the devil's yarn, or thread; the wild convolvulus is the devil's entrails; the lycopodium is the devil's claw; the euphorbia is the devil's milk; the palmatum is the devil's hand; the Scabiosa succisa is the devils bite; and the wild orchid is the devils basket.
If it rains while the sun is shining, the Welsh say, "The devil is beating his wife."
If thunder is heard while the sun is shining, they say. "The devil is beating his mother."
A Welsh proverb runs: "Fear God and shame the devil." Another old saying is "Idleness is the devil's pillow."
When a child or adult is full of mischief, half fun and half obstinacy, people in Wales say, "He is possessed," meaning in the power of the devil.
A quaint old preacher of the early part of the nineteenth century frequently referred to the "Evil One's blow-bellows."
In the days of old the devil was sometimes known in Wales by the curious names of Andras, or Andros, and Y Fall.
He was always described as black or very dark, appearing sometimes in the shape of a man with horns and cloven hoofs, taking animal form, he was known to resemble a he-goat. In witch lore he appeared as a very black male goat, with fearful and fiery eyes. In some of the old stories of Wales he took the shape of a raven, a black dog, a black cock, a horse, and a black pig. Sometimes he appears in the stories in the shape a fish, or as a ball of fire, or as a huge stone rolling downhill, or as a mysterious presence without form, that caused terror.
In some of the older folk-lore the devil assumes the form of a blacksmith, who may be seen busy at the anvil or replenishing the forge-fire. He was described as a maker of horseshoes, bolts, bars, and ploughshares.
The black calf of Narberth was said to be the devil in disguise. On more than one occasion a black calf was seen near the brook and, to the surprise of everybody, a calf it remained through the four seasons. People said there must be some mistake, and it could not be the same black calf all the time. Inquiries were made at all the farms in the neighbourhood, but each farmer declared that his black calves had not strayed. At intervals the black calf continued to appear. At last one of the farmers caught it, and locked it up in a shed with other cattle. In the morning when the men went to turn the animals out, the black calf was nowhere to be seen. But it always haunted the brook, and deluded new-comers, as well as the old inhabitants. [William Howell "Cambrian Superstitions," p. 132.]
On Hallowe'en, or any one of the "three spirit nights" the devil, in the shape of a pig, a sow, a horse, or a dog, prevented people getting over stiles; or, in the guise of an old woman spinning or carding wool, he frequented lonely spots and scared people away. On New Year's Eve he was seen in the form of a sleuth- or bloodhound in lonely ravines.
It was said in Wales that the devil could assume any shape but that of white sheep. On the other hand, he was supposed to be able to appear at any time as a black sheep or black lamb.
He was supposed to frequent moorlands and marshes, lonely mountain-sides, cross roads, the neighbourhood of forges, and frequently was seen with arms akimbo, blocking the entrances to dark ravines and narrow passes. He could walk on water as well as on land, and when put to rout by any good man, he could cross a lake with ease, or fly up to the mountain tops.
In the folk-stories the devil has a prominent place, with his bargain-driving, building, flights through the air, and encounters with people in lonely places.
Nightmare, bad dreams, and delirium, owing to fever or drink, were said to be the devil's means by which he sought to get possession of people's souls.
In past centuries people would not bury their dead in the north side of the churchyard, because in that part of the hemisphere were "the Old Gentleman's" dominions. He claimed all places that lay due north. It was commonly believed that at the Judgment Day all buildings would fall to the north, and then the devil could "take his share."
There were various lonely spots in Wales where the devil kept nine apprentices. Sometimes the number was named as three, five, or seven. The conditions were that when these apprentices had learnt their trade, the last to finish and go away had to be caught by the devil before he had a chance to escape. Once, when three apprentices prepared to leave, one was ordered to remain, and the latter, pointing to his shadow, said, "There is the last of all!" The devil had to be satisfied with the shadow. But the apprentice became a man "without a shadow" to the end of his life. [C.D. and told in Mabsants.]
From the shores of Cardigan Bay comes the following story:
"A fisherman was told that he would be lucky and rich, and have the largest catch of fish in his life, if he had the courage to watch the tide flowing into the River Aeron when it was new moon on December 29: for then the devil went to seek or `lift` treasure. Unfortunately, the man had to wait a few years before the new-moon night of December 29 came. Then he went on to the banks of the River Aeron, and was gratified, while sitting in a hollow place, by seeing a dusky figure lifting a large black object out of the water. In fright, the fisherman tried to get out of the hollow place, but found himself held tightly back. A moment later the devil stood before him. `You caught a fish last week,' said the devil, 'and in it you found a ring. It was not a ring of gold, but a black one of stone. Give me that black ring, and I will let you free.' From midnight to dawn the fisherman remained in misery in the hollow. Some comrades tried to set him free, but they could not.! So the fisherman sent for the black ring he found in the fish, and as soon as he placed it beside his enemy, the devil took the ring and flew up into the air with it. Then the fisherman was free to go where he wished."
It was not stated whether he ever became lucky or rich, or had the largest catch of fish in his life. Probably his release from the thrall of the devil was a sufficient reward. [A.B.]
Another coast story of Wales describes the devil as a fish, inducing unwary people to throw nets into the sea, in the belief that a fine sturgeon was in the water. In this way they were snared to destruction.
An old Glamorgan man gravely asserted that his grandfather, a "truth-teller," was once fishing off Penarth Head, near Cardiff, and seeing a large fish, harpooned it. Instead of red blood, the wound emitted a thick black fluid, and the odour thereof was like "fire, and brimstone."
A Merionethshire blacksmith is said to have enticed the devil into his forge, and there hammered his right foot upon the anvil, after which the Evil One was lamed "for ever."
In Glamorgan St. Quintin is said to have lamed the devil on the heights near Llanblethian, and put him in misery for three days. The marks, called the Devil's Right Kneecap and Left Foot, are to be seen upon the hill-side to this day.
A man in Llanidloes was heard saying to another: "The devil would have had lanto Bach long ago, but he is waiting to find his partner, because his grandmother wants a pair of cart-horses."
A similar story comes from the Vale of Taff, and is equivalent to the English story of "The Devil and his Dam."
The card-playing devil was known in many parts of the Principality.
A Cardigan story describes him as a good-looking stranger appearing in a village inn, where he offered to play a round with a merry party. But when the name of Christ was mentioned, the devil vanished up the chimney like "a ball of fire."
In Carmarthen he played cards beside a pool, in which, as the sun arose higher in the heavens, his horns were reflected. When these were noticed by one of the party, the visitor vanished "in a flash of fire."
In Glamorgan, near Llanmaes, a party of young men were playing cards on the Sabbath near a spot known as the Gallows Way. By-and-by a stranger came along, and offered to teach them a "new trick." Eagerly the merry party invited the stranger to do so, and for quite half an hour play went on rapidly. Suddenly one of the party glanced downward. "How well your boots are polished!" ventured one of the youths. Then the others glanced down. Instead of boots, they saw hoofs, and immediately the cards were scattered over the stile into the field. The next moment, in the midst of dire confusion, the stranger vanished, and the place where he sat "was as black as a coal" and smelt of brimstone.
In a field not far from this spot the devil might be seen tossing burning hay at midnight, while his great black dog, with "eyes like balls of fire," rattled his chains, to the terror of benighted wayfarers. [Family Collection.]
Bargains or compacts with the devil were mentioned in many parts of Wales; but in all these stories the Welsh devil never commits himself to do anything in writing.
In a Carmarthen story the devil bargained that the man who made the compact with him should never sing the Venite. So the man always repeated it from beginning to end. Thus he cheated the devil.
A man in North Glamorgan desired to grow rich by any means. The Evil One promised a large sum of money from November "until the falling of the leaf" of a certain tree. In the following autumn the devil, presenting himself for payment, was shown the tree, which had been cut down so low in the late summer that not a leaf remained to fall.
A famous compact was made between John of Kentchurch and the devil. This extraordinary man was known as "Sion Kent," and he was a terror to everybody in South Wales. He made verbal contracts, with the devil on many occasions, and always managed to outwit him. When a mere boy he was told to scare the crows from the field on a fair-day. In order to go to Grosmont (Monmouthshire) Fair, he conjured the crows into a barn without a roof and, by the force of incantations, caused them to remain there during his absence. It is said that he built the bridge over the River Monnow at Monmouth, with the aid of the devil, in a single night. People said he kept a stud of horses at the service of Satan. They were such swift coursers as to outstrip the wind. The stable where they were kept is still shown.
Welsh folk-lore describes him as going hunting on Sundays, and forcing the peasantry to turn out with him. They came home jaded and miserable after a terrible ride on the devil's steeds to places they had never before seen. On one occasion Sion Kent left one of the fiery coursers in a wayside barn. There the horse remained for three weeks, and all attempts to dislodge him proved vain. At the end of that time, when Sion Kent passed with his notorious steeds, the horse suddenly sprang from the barn, and, snorting and neighing, joined the uncanny stud.
Sion Kent agreed with the devil that at his death he would surrender his body and soul, whether he was buried in or out of the church but, by ordering his body to be laid under the church wall, he managed to slip out of the contract. A stone in the churchyard at Grosmont, near the chancel, is pointed out as Sion Kent's grave.
This remarkable man, around whom many stories cling, was very learned. The Iolo and other manuscripts place him at the close of the fourteenth century. He was supposed to be a native of Pembrokeshire but either from Kentchurch, where he lived for some years, or from Gwent, the Welsh name for Monmouthshire, where he passed his later days, he derived his designation, Sion Kent. He was a Doctor of Divinity and a stern Lollard. An old tradition stated he was no other than Owen Glyndwr himself. This was probably owing to the friendship existing between him and the Scudamore family, with whom Glyndwr passed his last years. Dr. John Kent flourished in various forms - now as a wizard, then as an author. He was a bard, poet, and essayist, and a clever linguist. Verses composed by him on his death-bed are to be found in the Iolo Manuscripts, and a list of his poetical pieces is contained in the Welsh Charity School Manuscripts, quoted in "The History of the Literature of Wales,&q! uot; by Charles Wilkins, Ph.D., F.S.A., pp. 5O-59.
There are more stories of compacts or treaties with the devil in Wales. To the unfortunate, to those in adversity, misfortune, or debt, he frequently promised temporal blessings for a term of years. At the same time, he made unwritten bargains for their souls at the expiration of the treaty. In rare instances a written bond, signed with the man's blood, ratified the agreement.
An ancient family, living in Carmarthenshire, had a curious story attached to it. The head of the family in the early part of the eighteenth century was a Colonel in the British Army, a Justice of the Peace, at one time a Deputy Lieutenant for the county, and regarded in every way as irreproachable and honourable. He was high-spirited and had a very fiery temper, which led him at times to acts of cruelty. He had a strong-room or dungeon attached to his mansion, and there he was accustomed to lock up culprits waiting to be brought up before the magistrates. Beside the dungeon was the Colonel's study. Many people to whom the Colonel owed a grudge were, on the slightest pretext, incarcerated in the dungeon. A neighbouring farmer, who some years previously had much offended the Colonel, was brought to the mansion for having, as it was supposed, murdered the Deputy-Lieutenant's head-gamekeeper. He had long been suspected of poaching, and the Colonel now saw his opportunity for re! venge. He treated the man cruelly, had him beaten and almost starved, and thus kept him for some time before he was brought to justice. The last night for the prisoner to remain in the dungeon the Colonel went down to see him. Hearing voices in the room, he paused to listen, but could hear little. A stranger came out, and said: "A person will bring you a large bag of gold if you will leave the key in the lock of that door." The Colonel was indignant at being offered a bribe, and refused to grant the request. "You'll need that bag of gold badly one day," said, the stranger, who, while the Colonel went for a weapon, suddenly disappeared. When the Colonel went to the dungeon, the door was wide open and the room vacant. The Colonel was furiously enraged, and ordered the county to be scoured for the culprit. A year later a poacher confessed to the murder, and proved the innocence of the farmer. In the course of a few years the Colonel found himself in the mids! t of embarrassments, gambling debts, and other troubles. He was too proud to let his friends know the state of his affairs, and suddenly wished he could find the stranger who once offered him a bag of gold as a bribe. The next night there was a wild storm of wind and hail, with thunder and lightning. The door of the Colonel's study blew open, and in strode a stranger, who asked "How many bags of gold do you need to clear your debts?"
The Colonel was amazed, and pointed to the pile of accounts before him, and then told the stranger the amount necessary to pay them. The world would then be in ignorance of his troubles. Looking down to the floor, he saw that the stranger had hoofs instead of feet. It was the devil who now demanded the Colonel's soul for the loan. The bribe was too tempting now, and the Colonel signed with his own blood a compact with the devil. No term of years was mentioned, only at death his soul was to be claimed by the devil. Many years passed, and when the Colonel died, a large black dog with glaring red eyes was found sitting by the corpse. It was driven out of the room, but the hideous animal lurked about the house until the day of the funeral, and then joined the procession to the church. For an hour or more the dog howled over the grave, and went away, never to be seen again. People said the devil had sent the Colonel's soul into the black dog, and it vainly cried to be restored to! its human body.
A later member of the same family inherited the fiery and sneerful temper of the old Colonel. He derided a tailor who worked for him and challenged the man to show him something "the like of which" he "had never seen." The tailor promised to do so. He thereupon took him to a wood, and introduced him to the devil.
The Colonel's descendant never would tell what he had seen. Some said it was his ancestor in the shape of a black dog. [William Howell, "Cambrian Superstitions". P. 129.]
Many places are pointed out in Wales as being associated with the devil.
On the east side of St. Donat's, in Glamorgan, is a place called the Devil's Stairs. The Devil's Bridge is well known, and is classed among the folk-stories.
On the land belonging to Rhiwogo, on the side of Cader Idris, there is a crag known as the Rock of the Evil One. It is said that long years ago the parishioners of Llanfihangel, Pennant, and Ystrad-Gwyn used to frequent that spot on Sunday to play cards and throw dice. One Sunday the devil came to join the people in their games, and afterwards, to their dismay, he danced wildly around the rock. It is said that the marks of his feet are to be seen on the rock "to this day." [Rev. Elias Owen, "Welsh Folk-lore," p. 190.]
In Pembrokeshire two stones are called the Devil's Nags. This spot people said was haunted by spirits, who tormented evil-doers when they passed that way. [William Howell, "Cambrian Superstitions," p. 30.]
One of the caves in Little Orme's Head, Llandudno, is known as the Cave of Devils.
At the head of the Ogwen Valley, near Bethesda, North Wales, among grand scenery, is the Devils Kitchen, which in seasons of storm is a pandemonium of weird noise and steaming, dripping fogs. The spot thus known is the west side of Llyn Idwal, Carnarvonshire.
The Devils Punch-Bowl, also called the Devil's Blow Hole, is to be seen at Bosheston Mere, on the coast of Gower, South Wales. It is a small aperture, which, like a winding funnel, spreads out into a cavern. The sea, driven in by the winds, is ejected through the upper hole, in jets of foam and spray from forty to fifty feet high, just like geyser spouts. The noise is fearful.
The Devil's Chimneys, three in number, were in Kenfig Pool, Glamorgan. The devil was a frequenter of that place.
The Devils Bridge, near Aberystwyth, is in a beautiful spot over the falls and grand cascade of the Rheidol and Mynach Rivers.
There are several versions of the story regarding the origin of the ancient bridge. One is to the effect that farmers and shepherds had for many years bugged the monks of Strata Florida, who had considerable property in the neighbourhood, to build a bridge over the ravine for their convenience. Finding the monks neglectful, the people expressed the wish that the devil would come and throw a bridge across. The fiend instantly appeared and offered to build a bridge, provided that the first creatures to cross it should be sacrificed to him. The devil was of opinion that numbers of people would eagerly hasten to cross the bridge, and thus insure a large harvest of souls for him. The bridge of one arch was built during the night, and at dawn the devil awaited his victims. Just before sunrise an old woman appeared, enveloped in a cloak. By her side was a sheep-dog. Going to the bridge, she paused, and then from the folds of her cloak she threw a roll of bread across the bridge. Th! e hungry dog ran swiftly over, and the devil was outwitted. The people learned that the old woman was one of the monks of Strata Florida in disguise, who, knowing all about the devil's bargain, had come to rescue the souls of their tenants from everlasting destruction. In some versions credit is given to a wise old woman, and not to a monk, for thus outwitting the devil.
The Devil's Stone at Llanarth, near Aberaeron, in Cardiganshire, has a quaint story attached to it. The good people discovered the devil had been tampering with the bells in the old church-tower. This happened on more than one occasion, parishioners requested the vicar to watch one stormy night, and, doing so, he saw the devil entering the belfry. Presently the vicar, with book and candle, went into the belfry, and saw the devil among the bells. The good man conjured him to go away, and in such eloquent tones that the devil, much frightened, mounted the ladder of the tower. Promptly the vicar followed, and so closely that the devil jumped from the battlements, and came down among the gravestones in the churchyard. In his fall the devil came down so heavily that his hands and knees made the four holes afterwards visible in the stone. [A.B.]
In Mid-Wales there was a story of the devil being shut up in a tower, with permission to get out at the top, but only by mounting one step a day. There were 365 steps, and the ascent took him a whole year. [C.D.]
A blacksmith down in Gower was working late one night, when the devil came into the forge, greeted him, and asked what he was doing. The man said he was forging a chain for a master mariner, who wished it to be strong enough to hold a ship, a giant, or the devil. Laughing boisterously, the devil asked if he could accomplish the work. The man said he could. "Well" said the devil, "I am a strong man, and should like to test the chain." The blacksmith agreed, and a week later, when the chain was finished, the devil came to test it. "I should like to know the name of the man who is come to test the chain," said the blacksmith. "Any name will do," said the devil "and as I came in the nick of time, you shall call me Nicholas." The blacksmith told him he must be bound with the chain around the waist, and pull with all his might. The devil agreed, and the blacksmith called his apprentices to hold the other end of the chain. The devil! laughed. "Only yourself and three apprentices? You'd better have a few more." "Nay," said the blacksmith. "Four strong men can do much." The tug-of-war began, and the devil gradually dragged the men out through the door. Beyond the forge there was a deep pool, in the middle of which was an old winch. Just as the devil gave one mighty tug the four men slackened their hold, with the result that the fiend fell into the winch and the water hissed and steamed like a boiling caldron. "Old Nick" was never again seen in that part of Gower. [C.D. and Family Collection.]
Breconshire, South Glamorgan, and Cardiganshire supply stories much alike, in which a blacksmith throws over the devil's head a noose of iron which he is unable to break, and in that state he is dragged to the anvil, and his leg is hammered until he is lame.
More than one story describes the devil as a blacksmith, making bolts, bars, ploughshares, and harrows. A young farmer bought a harrow cheap of a new blacksmith near Radnor Forest. The maker told him that if he took the harrow into the forest on Good Friday, or one of the "three spirit nights," and stretched himself on his back under it, he would see all future events which were to happen for the next two years. The farmer did so, and for some time remained looking through the holes. He presently saw a number of black imps with fiery tongues darting out of their mouths. Frightened at the scene, the man tried to creep from under the harrow, but was held fast, and the devil stood beside him grinning and asking: "Have you got a coal-black dog? If so, give it to me, and I'll let you loose." For a day and a night the farmer remained under the harrow, and then an old woman came along. Seeing his sad plight, she went to the village and begged a black pup of the ! publican. When the devil received the pup, he seized it and flew high in the air over Radnor Forest. [C.D.]
The wife of a Glamorgan blacksmith, during her husband's absence for three days and nights, heard the forge fire roaring at midnight. Going quietly to a place from whence she could see the forge, to her surprise she beheld at the anvil a gigantic blacksmith with horns on his head, a very long tail, and horse's hoofs instead of feet. The devil was hammering a horseshoe for his own hoof, and presently he shod himself. The good wife quietly crept to the fowl-house, and disturbed the hens, and the next moment the cocks began to crow, whereupon the devil fled in anger, leaving one shoe unfinished on the anvil. [Family Collection.]
A similar story used to be told about an old forge from which the inn called "The Dusty Forge" on the main-road leading from Cardiff to St. Nicholas, took its name.
Crack Hill, on the high-road leading from Bridgend to Cowbridge, Glamorgan, is credited with peculiar and uncanny associations. An aged Welshman related his personal experiences, and he was a native of the district. The second narrative was proffered by an Englishman, a stranger to the neighbourhood, and he did not know anything about the story told by the Welshman. The former told me he went to Bridgend for some goods which could not be obtained on that day, and he had to come home without them. He assured me that he did not indulge in "pipe or pot," and was perfectly cheerful when leaving Bridgend in the late autumn twilight. He walked briskly until he reached the foot of the Crack, and then began the ascent. As he went upward he found walking unusually heavy work. Yet the road was dry and hard, and particularly agreeable for walking. He therefore thought that either he was more tired than usual or lazy; so he tried to adopt a better pace, but could not. To make ! matters worse, night was approaching. When half-way up the hill something, he knew not what, seemed to spring upon his back, and afterwards pressed heavily between his shoulders. In the starlight he looked over his right shoulder, and saw a shape clinging closely to him. Being a strong man, he promptly endeavoured to shake it off, but it pressed heavier than ever. He felt great difficulty in proceeding on his journey, and the effort brought a "heavy sweat" to his forehead and face. When just at the top of the hill he groaned with agony, and so great was his distress that he cried aloud: "O Lord, I pray Thee, deliver me of this burden!" While uttering these words he crossed his arms upon his breast. Instantly he was relieved of his load. Turning round to see if anybody had been playing a practical joke on him, he saw in the starlight a huge shape, which looked like a "great bundle," or a "fat, short man " enveloped in a dark wrap. The s! hape rolled rapidly down, and fell into a disused quarry at the foot of the hill. Immediately afterwards the sound of a loud explosion was heard, and from the depths of the quarry sparks of fire shot up and were scattered across the road. He hastened home, and when he related his experiences to an aged neighbour, the latter said he remembered his father telling a similar story of the "devil on the Crack." [C.D.]
The second version of this story was told by a civil engineer, who had never heard the above narrative. He said he had engaged a horse and trap at a Bridgend hotel to convey him to Cowbridge, when the Taff Vale Railway extension was being made to the last-named town. Unaccompanied, he started rather late in the evening, and it was quite dark when he reached the foot of the Crack Hill. The sky was obscured, but occasionally the moon shone through cloud-rifts. The carriage-lamps were lighted, and he was in a very cheerful state of mind. Soon after beginning the ascent the horse became very restless, and snorted vigorously from time to time. By and by somebody or something appeared to be thrown into the back of the trap. Thinking it to be an intrusive traveller, he called out, but there was no response. He whipped his horse, but the animal was hardly able to struggle upward, and toiled as if under a very heavy weight. Nearing the top of the hill, the horse made a desperate effo! rt, and then stood still. The civil engineer descended from his seat, and, to his amazement, he found the horse quivering, as if panic-stricken. Looking down the hill, he saw in the fitful moonlight a monstrous bundle rolling downhill, where it fell into the quarry. It was followed by a loud explosion and sparks that were scattered across the road. The civil engineer had never heard the old story, and was much interested when, in 1896 I related the Welshman's account of his experiences with the "devil on the Crack."
| dragonism, by thedarkness herself... | by Lux for everyone |
Chapter 13 Dragons Serpents and Snakes, taken from Marie Trevelyan's "Folk-lore and folk-stories of Wales".
"Y Ddraig Coch," the Red Dragon which forms the national emblem of Wales, heads the list of serpents and other reptiles prominent in the folk-lore of the Principality.
In "The Mabinogion" ["The Mabinogion," p. 459.] is found the first account of the dragon of Wales. The story of Lludd and Llevelys contains the following particulars. Lludd, King of Britain, consulted his brother Llevelys, King of France, with reference to troubles in his kingdom, and the cause thereof. Thereupon Llevelys stated that one of his troubles was caused by a home dragon and "another of foreign race fighting with it." He then gave the following directions "After thou hast returned home, cause the island to be measured in its length and breadth, and in the place where thou dost find the exact central point there cause a pit to be dug, and cause a caldron full of the best mead that can be made to be put in the pit, with a covering of satin over the face of the caldron. And then in thine own person do thou remain there watching, and thou wilt see the dragons fighting in the form of terrific animals. And at length they will take the form of dragons in the air. And last of all, after wearying themselves with fierce and furious fighting, they will take the form of two pigs upon the covering, and they will sink in and the covering with them, and they will draw it down to the very bottom of the caldron. And they will drink up the whole of the mead and after that they will sleep. Therefore do thou immediately fold the covering around them, and bury them in a kistvaen, in the strongest place in thy dominions, and hide them in the earth. And as long as they abide in that strong place no plague shall come to the Island of Britain from elsewhere."
These dragons were imprisoned by Lludd in Dinas Emrys, in Snowdon. Their combats five centuries later led to the acquaintanceship of Vortigern and Merlin. Vortigern, after the treachery of the Saxons, fled to one of the most romantic parts of Wales, and ordered the building of a great tower of defence, the foundations of which were swallowed up as soon as they were filled in. Merlin was sent for, and soon discovered under the foundations the red and white sleeping dragons that symbolize the Celtic and Saxon races. The red was the British dragon, and the white the Saxon. The remains of the castle said to be built under Merlin's direction are to be found in Nant Gwrtheryn, or Vortigern's Valley near the mountains called The Rivals. There, too, is the cairn known as Vortigern's Grave, where the bones of a tall man were found. One story describes Vortigern fleeing from his enemies, and leaping over the precipice into the sea. This crag, haunted by sea-birds, is called "Carreg y Llam," or the Rock of the Leap.
From time immemorial the Red Dragon has been the national standard of Wales. In later times this emblem was adopted by Henry VII at Bosworth, and the heraldic office of Rouge Dragon, now held by Mr. Everard Green, was established in honour of that victory.
Welsh stories, like those of other lands, reveal formidable dragons, griffins, and winged serpents, many of which were connected with Arthurian romance and the ancient traditions of Wales.
In the Mabinogi of Peredur ["The Mabinogion," p. 81.] a hideous serpent is described. It had upon its tail a ring of gold, or was seated on one. Peredur fought and killed the knights of the serpent, and afterwards destroyed the loathsome creature, from which he obtained the ring, and carried it away.
Legends and traditions about dragons, griffins, and various kinds of winged serpents were popular among people in the far past, and traces of the belief that such creatures were lurking in the dim caverns and wilds of Wales survived the stress of time, and existed in folk-stories of the seventeenth, eighteenth, and nineteenth centuries.
In North Wales a place called Llanrhaiadr yn-Mochnant was associated with a dragon, or winged serpent, which went forth through a large district, and not only destroyed whole flocks and herds, but thought little of capturing men, women, and children. Many plans were devised for the destruction of this monster, but without avail. By-and-by one man, wiser than the inhabitants of the district, suggested a curious arrangement. A large stone pillar was built and studded with sharp spikes of iron. As the colour red allures a dragon or a serpent as well as a bull, the post or pillar was "cunningly" draped with scarlet cloth, so that the spikes were carefully concealed. When the dragon next came forth, he was allured by the red drapery, and at once rushed towards it. The colour caused the infuriated creature to beat itself against the pillar for many hours, with the result that it died from exhaustion and loss of blood. The spot where the man-eating dragon beat itself to death is called Post Coch, or Post-y-Wiber, or Maen Hir-y-Maes-Mochrnant to this day. [Rev. Elias Owen, "Welsh Folk-Lore," p. 350.] The district frequented by this dragon, or winged serpent, is in the extreme south of Denbighshire, on the River Rhayadr, which forms the highest waterfall in Wales. The cataract of Rhayadr descends a rock over 210 feet in depth, and the river below marks the boundary between the counties of Denbigh and Montgomery.
The Vale of Neath, in South Wales, had a dragon, or winged serpent, which is said to have frequented the districts near the celebrated waterfalls of the Perddyn, Mellte, Hepste, and to have concealed itself in the lonely gorges around Pont-Neath-Vaughan. Winged serpents were to be seen flying beside the waterfalls of Erwood, Resolven, and Ystradgynlais. In the same district a crested serpent with brilliant colouring around its head frequented the fertile glades surrounding Ynys-y-Gerwn, near Aberdulais. [A.B.]
Trelech-ar-Bettws, in Carmarthen, had a winged serpent. This creature was generally to be seen on or near a tumulus or barrow known as "Crug-Ederyn." In this barrow was found a kistvaen or stone lined grave covered with rough slabs. This is said to have been the burial-place of Ederyn, an early Prince or chieftain of Wales.
Lesser dragons and winged serpents frequented Lleyn and Penmaenmawr in Carnarvonshire; the ravines of the Berwyn Mountains, in Denbighshire; the district around Cader Idris and Penllyne, in Merionethshire; under Plinlimmon, in Montgomeryshire; the wilds of Cardigan; Radnor Forest the Brecon Beacons; the marshes of Carmarthen; and the lands around Worm's Head, in Gower. In South Glamorgam Llancarfan had the reputation of being haunted by winged serpents and other reptiles, while into the parish of St. Donats, in the same county, these loathsome crawling creatures could not make their way, for in the long ago, according to tradition, Irish earth was mingled with the soil.
Linked with all the dragon, griffin, and winged serpent stories was the belief that in lonely ravines, moorlands, and forests treasures of gold and hoarded gems were guarded by these creatures, who sometimes conveyed their goods through the air at midnight when the old hiding places were discovered.
The griffin, like the dragon, had a prominent place in the lore of Wales. At one time it was used as a tavern sign. The Griffin and the Two or Three Griffins were names of inns in some of the towns of Wales and of wayside hostelries, and were very popular as late as the early part of the nineteenth century.
The woods around Penllyne Castle, Glamorgan, had the reputation of being frequented by winged serpents, and these were the terror of old and young alike. An aged inhabitant of Penllyne, who died a few years ago, said that in his boyhood the winged serpents were described as very beautiful. They were coiled when in repose, and "looked as though they were covered with jewels of all sorts. Some of them had crests sparkling with all the colours of the rainbow." When disturbed, they glided swiftly, "sparkling all over," to their hiding places. When angry, they "flew over people's heads, with outspread wings bright and sometimes with eyes, too, like the feathers in a peacock's tail." He said it was "no old story," invented to "frighten children," but a real fact. His father and uncles had killed some of them, for they were "as bad as foxes for poultry." This old man attributed the extinction of winged serpents to the fact that they were "terrors in the farmyards and coverts." [J.R.]
An old woman, whose parents in her early childhood took her to visit Penmark Place, Glamorgan, said she often heard the people talking about the ravages of the winged serpents in that neighbourhood. She described them in the same way as the man of Penllyne. There was a "king and queen" of winged serpents, she said, in the woods around Penmark, and more of them in the woods around Bewper" (Beaupr챕). The old people in her early days said that, wherever winged serpents were to be seen, there "was sure to be buried money or something of value" near at hand. Her grandfather told her of an encounter with a winged serpent in the woods of Porthkerry Park, not far from Penmark. He and his brother "made up their minds to catch one, and watched a whole day for the serpent to rise. Then they shot at it, and the creature fell wounded, only to rise and attack my uncle, beating him about her head with its wings." She said a fierce fight ensued between the men and the serpent, which was at last killed. She had seen the skin and feathers of the winged serpent, but after the grandfather's death they were thrown away. That serpent was notorious "as any fox" in the farmyards and coverts around Penmark. Buried money had been found not far from Penmark Place in her childhood, and she said it had been "hidden away by somebody before going to the great Battle of St. Fagan's, when the River Ely ran red with blood." This old dame was a direct descendant of an aged woman who, in the memory of Edward Williams (Iolo Morganwg), said she distinctly recollected the Battle of St. Fagan's, near Cardiff, during the Civil War. The family was renowned for its longevity, several members having passed the age of 105 and 107. The old dame who gave these accounts of the serpents died at the age of 99, and retained full use of her faculties to the last. [O.S.]
Similar stories about winged serpents were told in the neighbourhood of Radnor Forest and in several parts of North Wales. All are agreed that this kind of serpent was dreaded as much as foxes, and their extermination was due to their depredations in farmyards and coverts.
There was also a much-dreaded cockatrice that sucked the milk from cows, blood from fowls, and was fond of eggs. Children were told that if they were naughty the cockatrice would come and suck their blood. It had "eyes in the back of its head as well as in front," said the old people, and was a terror to the country-side. Several children's stories contained particulars about the cockatrice.
The serpent, or snake, [Davies, "Mythology," pp. 210-216; Meyrick, "Costumes" p. 28.] was regarded by the Druids as a symbol of the renovation of mankind which was one of the great doctrines set forth by their religious mysteries. It is known that the snake casts its skin annually, and returns to a kind of second youth. Fine specimens of this reptile were kept by the Druids close under the altar of Augury, and from their motions important divinations and legal decisions were made.
Below the breastplate of judgment the Druids wore, suspended by a chain, the Glain Neidr, or snake-stone. It is sometimes called the adder's stone or adder's egg.
The Glain Neidr, or Maen Magl, of Wales was supposed to possess many virtues. Its origin as a stone of mystery was attributed to the following cause. In the spring, and especially on May Eve, a large number of snakes were accustomed to meet in many secluded parts of the Principality. The creatures apparently formed a congress, which generally ended in snake warfare. After a fierce battle, in which the snakes writhed and hissed fearfully, the spot where the assembly took place was covered with froth. In the midst of this would be found the Maen Magl, or Glain Neidr, or snake-stone. This stone resembles a perfectly round and highly polished pebble. Some times the colour is of a pale terracotta tint, sometimes light green, and often of a soft azure hue. I have before me as I write, a Maen Magl of a soft pink shade blended with lilac. The tints resemble those of the opal. It is over two hundred years old, and feels extremely cold to the touch, especially if placed against the eyes, lips, or temples. This bead, like others of its kind, was formerly supposed to be of use in the cure of many diseases. It was especially good for all affections of the eye. The owner of the bead states that for inflammation of the eyes, ulceration of the eyelids, and for sties, it is a never-falling cure if held or rubbed upon the affected part.
Several persons in the Principality said they were eye-witnesses of the great snake congress in the spring. One of them states that it is the time when the snakes select a new king, and the old colony rises up in arms against the younger generation. The newly chosen monarch and his party are victorious. Some of my informants have seen in the midst of the snake froth the Maen Magl. Others have not been fortunate enough to find the mysterious pebble. There were snake congresses on Midsummer Eve or Day. [C.D. and Family Collection.]
The snake-stone had not only healing powers, but the possession of it was supposed to render the owner victorious over his enemies, and capable of foreseeing future events. Under certain conditions, it enabled people to discover hidden treasure, and to make themselves invisible. People believed that serpents' eggs were in some mysterious way highly medicinal, and that a quantity of them, made into a kind of decoction, was effectual in cases caused by the stings of serpents, bees, hornets, and wasps, and the bite of any mad animal or infuriated beast. But, while it was effectual in the cure of one person, it would act as a strong poison, fatal in its results, to another.
It was also said that if a man were stung by a snake, and could very soon afterwards catch it, or another serpent, and cut the body open lengthwise, that he would find a long roll of white fat, which, applied to the wound, was a certain cure.
According to an old tradition, whenever a snake is found under or near a hazel-tree on which the mistletoe grows, the creature has a precious stone on its head.
The ash-tree is said "to have a spite against snakes."
In the heads of toads and adders stones of varied power were said to be engendered, and they were always associated with witchcraft and Magic.
In stories told by aged people, men and women, it was said that the person who could muster up courage to eat the flesh of the white snake would soon be able to understand the language of "beasts, birds, reptiles, and fish."
Superstitions with reference to reptiles and other venomous creatures were formerly general.
One of the oldest was the belief that when a dragon or a winged serpent was discovered in the act of conveying treasure, food, or a babe to its den, the creature would drop them all if the name of Christ were repeated several times. Another odd superstition was that all lizards were formerly women.
It was said in Wales that a snake skin plaited into a whip and used by a waggoner, or a carrier of any kind, would enable his horses to draw the heaviest load.
A stone of the snake or adder placed in the bottom of a goblet of wine, or any kind of spirit or alcoholic liquor, prevented intoxication. The heart of a snake or adder, or a hog, encased in a locket and worn around the neck, will insure luck in any speculative games or business. If snakes, toads, frogs, or adders enter a house in May, they bring sickness or misfortune. Snakes, toads, frogs, and lizards seem to have played important parts in Magic. Witches were supposed to have the bridles for their midnight rides made of snake-skin.
If on your way to market you see a snake, a toad, or a frog crossing your path you will not have luck in buying or selling. If the first frog you see in spring leaps in water, and not on land, you will have more loss than gain during that year.
Toads, frogs, and adders were called the "flocks of the witches." If an adder is seen in a house, somebody will die within a year.
Transformation into a serpent or snake occurs in a few of the folk-stories. Illustrations of these will be found under that heading. In many localities an unusually bright-looking snake of any kind, which appeared mysteriously and vanished suddenly, was regarded about eighty years ago as the representative of a sensual or divorced woman. [Family Collection.]
The blind-worm, or slow worm, which is about twelve to eighteen inches long, is an object of terror to Welsh children for the old women say that if this worm were not blind, it would be a fearful enemy to mankind.
To kill the blind-worn, was to bring calamity to the slayer. To step over it was to put the person in "the power of the devil." If you crushed this worm you would crush your luck. To avert its evil power salt was thrown at it. If it came into the house, it was "a sign of death." If it crawled under the cradle, the baby would die. If it went into the stable, the horses would be ill.
Among the lesser snake stories many are to be found in every part of Wales. In quiet and leafy neighbourhoods snakes have been known to go to children and infants when alone, and sip milk with them out of their basins or mugs, and a friendship has been formed between them.
An old Glamorgan farmer mentioned a snake becoming very attached to his own child, who, as she grew up, petted and fondled the reptile. When the little girl was six years old an uncle, fearing the snake might injure his niece, killed it. Gradually the child pined away and died.
Several South Wales stories describe a great number of snakes filling a farmyard and barn, and one amongst them was the king, distinguished from the others by a glittering golden crest or crown on its head. The farm-boys and maids were so accustomed to these snakes that they would fondle them.
An ancient farm-house in the Vale of Taff was frequented by a king snake and its courtiers. While these serpents remained in their old haunt all went well, and prosperity continued. But when the farmer died, his eldest son immediately killed the king snake, upon which the others took their departure. With them went the health, happiness, and prosperity of the family for ever.
A Vale of Glamorgan story runs thus: To a farmer's daughter near Penmark a large snake used to come at milking time. The girl noticed that it wore a crown on its head. Every morning and evening the girl gave the snake some warm new milk. One day the snake vanished, but it left a ring of gold on the spot where it used to come night and morning. It was whispered that the girl substituted this ring for her marriage circlet on her wedding-day, and by that means she became very rich. In future years she was ill, and when near death she made her daughter promise to wear her ring. The daughter, either carelessly or wilfully, allowed her mother's ring to remain on her finger, and it was buried with the body. From that moment the daughter's luck waned, and to the time of her death she attributed her adversity to having buried the snake-ring. [O.S.]
In some parts of the Principality there was formerly a tradition that every farm-house had two snakes, a male and a female. They never appeared until just before the death of the master or mistress of the house; then the snakes died.
A small fiery viper, so called because it was very venomous, used to be found in Wales, where, according to tradition, only two of these were alive at the same time. For soon after their birth the young vipers would eat up their parents.
The healing power of snakes appears to have been remarkable. With reference to this many folk-stories are told in North and South Wales.
One from the beautiful Vale of Clwyd, in the North, and one from the fertile Vale of Glamorgan in the South, will be sufficient as examples of healing serpents.
A few miles from Ruthin, on the banks of the Clwyd, a farmer's son suffered badly from a skin affection resembling erysipelas. The irritation and pain frequently led him to seek seclusion by the river-side. There one day he took a short nap in the dinner-hour. While his companion, one of the farm-hands, enjoyed his noontide meal, he saw a snake coming from the hedge to the sleeper. The workman, instead of rousing his young master, watched the snake's movements. Presently the reptile glided close to the sleeper's face, and appeared to be examining the skin. Then the creature glided slowly back to the hedge, and ate some herbs and grasses. It returned, and gently as possible emitted its saliva over the young man's face. This disturbed the sleeper, but the workman, having heard something about the healing power of snakes, begged his master to remain quite quiet. "For," he said, "I am rubbing an ointment on your face." By and by the snake went away. The workman did not say a word about the reptile, but in the course of a week the painful skin affection vanished, and never again reappeared. When completely cured, the young farmer asked the workman the name of the ointment that had wrought such a cure. Then the man described what he had seen, to the astonishment of everybody. The herbs and leaves eaten by the snake were never discovered. [J.R.]
From the neighbourhood of St. Nicholas, in the Vale of Glamorgan, comes the following story: Scurvy had broken out in the houses of one or two farmers, and, as usual, the families were for a time prevented having any personal contact with other people. Among the sufferers was a girl aged about eight. It was known that every day she carried her bowl of bread-and-milk, or flummery-and-milk, into the orchard, and there, sitting down under a favourite apple-tree, ate it, at the same time feeding two or three snakes who came regularly for their portions. The child, like other members of the family, suffered with scurvy. One day the father of the child chanced to be in the orchard when the mid-day meal was served. He watched the snakes gliding from the long and deep grasses to the child, who, as usual, fed her friends. Then suddenly one of the snakes lifted its head, and appeared to be examining the child's face. Presently the reptile glided away, and soon returned with some leaves in its mouth. These were deposited by the snake beside its companions, and soon the reptiles were bruising the leaves in their mouths. Then each in turn applied the bruised leaves with their saliva to the child's face and arms. While the snake went for the leaves the little girl, as usual, laid the empty bowl beside her, and stretched herself at full length on the grass. The snakes applied their salve while their patient remained in a reclining posture. Later in the day the child was asked if the snakes had ever before "licked her like that." She answered: "Only twice. This is the third time."
The snakes did not make another application of leaves and saliva, but three days later the scurvy disappeared "as if by Magic." The farmer told the doctor who was attending his family of this singular occurrence, and both men searched for the leaves, but could not find them. Although the farmer was certain he knew the leaves, not any of them proved successful in the other cases of scurvy.
The following story about a black snake was told in the first half of the nineteenth century. It must have been a very old story because the narrator always located it on the nearest mountain to his home and this particularly black reptile appeared to have no fixed abode. In Carmarthenshire it was located among the Van Mountains; in Pembrokeshire it was found in the Preceley Range; while in Glamorgan its home was the Great Garth, the Llantrisant, or Aberdare Ranges. The story ran thus: A great black snake was seen coiled in the sunshine. Its head and tail did not exactly meet, but left a small opening. In the middle of the coil there was a large heap of gold and silver and copper coins. A working man once saw all this treasure, and he resolved to have some for himself. There was nothing to be done but to just pass through the opening between the black snake's head and tail, and step in. At first the man was afraid, but, mustering up courage, he stepped in. He saw that the snake was asleep, and there would be no harm in having some of the coins for himself; so he began to fill his pockets with gold, silver, and copper. When his pockets were full, he took off his coat, laid it down, and began filling it with more treasure. Greediness made him forget the snake, but a fearful roaring frightened him. He immediately left his coat where it was, and fled. Looking back, he saw the black snake and the treasure sinking into the mountain, and the noise ceased. [A.B. and C.D., told also in Mabsants.]
Castell Gwys near Haverfordwest, is now known as Wiston. Centuries ago there were several claimants to this estate. In the days of old a serpent lived in a hole on Wiston Bank, not far from the castle. This serpent possessed innumerable eyes, and it was impossible for anybody to gaze at the creature without the latter seeing him.
It was agreed by the kindred of the family that the person who could gaze on the reptile without the same serpent or cockatrice seeing him " should be the lawful heir of the estate. Accordingly, several of the claimants tried every imaginable way to accomplish this object, but without success. One of them formed a plan, but kept the secret to himself until the time came when the others had given up the attempt. Then he took a barrel up to the top of the hill, secured himself in it, and allowed it to roll down the bank past the exact spot where the serpent placed itself. As the man passed the spot where the serpent was stationed he peeped through the bunghole, and said "Ha, ha! bold cockatrice, I can see you, but you cannot see me!" In this way that claimant became owner of the Wiston estates. Castell Gwys was formerly the seat of the Wogan family. [O.S.]
Roch Castle, about six miles to the north-west of Haverfordwest, marks the spot beyond which the Normans had no need of fortresses. The ruins are approached by a steep path, and the tower occupies the summit of a huge mass of trap rock which rises abruptly from the level plain. It is said that the Lord of Roch built this solitary tower in a very peculiar place because he had been warned by a witch, or in a vision, that his death would be caused by the sting of a serpent or adder. If he passed a certain year in safety, he need not afterwards fear. When the tower was built, the timorous Lord of Roch lived in the top story of his stronghold. The year passed, and he was within a few days of his emancipation from thraldom. His friends prepared for rejoicings outside, while he quietly but thankfully waited his release. It was cold and wintry weather, and the wind from St. Bride's Bay set the prisoner's teeth chattering. The nights were so bitterly cold that a kind friend sent up a few faggots of wood, so that the Lord of Roch might make a fire therewith, which he did "right gladly." The fire was quickly kindled, and the solitary man warmed his numbed hands. By-and-by he fell asleep, and from the embers on the hearth a treacherous adder crept up and stung the Lord of Roch. When his friends came the next morning he was dead. (J.R. and O.S.]
"Y Ddraig Coch," the Red Dragon which forms the national emblem of Wales, heads the list of serpents and other reptiles prominent in the folk-lore of the Principality.
In "The Mabinogion" ["The Mabinogion," p. 459.] is found the first account of the dragon of Wales. The story of Lludd and Llevelys contains the following particulars. Lludd, King of Britain, consulted his brother Llevelys, King of France, with reference to troubles in his kingdom, and the cause thereof. Thereupon Llevelys stated that one of his troubles was caused by a home dragon and "another of foreign race fighting with it." He then gave the following directions "After thou hast returned home, cause the island to be measured in its length and breadth, and in the place where thou dost find the exact central point there cause a pit to be dug, and cause a caldron full of the best mead that can be made to be put in the pit, with a covering of satin over the face of the caldron. And then in thine own person do thou remain there watching, and thou wilt see the dragons fighting in the form of terrific animals. And at length they will take the form of dragons in the air. And last of all, after wearying themselves with fierce and furious fighting, they will take the form of two pigs upon the covering, and they will sink in and the covering with them, and they will draw it down to the very bottom of the caldron. And they will drink up the whole of the mead and after that they will sleep. Therefore do thou immediately fold the covering around them, and bury them in a kistvaen, in the strongest place in thy dominions, and hide them in the earth. And as long as they abide in that strong place no plague shall come to the Island of Britain from elsewhere."
These dragons were imprisoned by Lludd in Dinas Emrys, in Snowdon. Their combats five centuries later led to the acquaintanceship of Vortigern and Merlin. Vortigern, after the treachery of the Saxons, fled to one of the most romantic parts of Wales, and ordered the building of a great tower of defence, the foundations of which were swallowed up as soon as they were filled in. Merlin was sent for, and soon discovered under the foundations the red and white sleeping dragons that symbolize the Celtic and Saxon races. The red was the British dragon, and the white the Saxon. The remains of the castle said to be built under Merlin's direction are to be found in Nant Gwrtheryn, or Vortigern's Valley near the mountains called The Rivals. There, too, is the cairn known as Vortigern's Grave, where the bones of a tall man were found. One story describes Vortigern fleeing from his enemies, and leaping over the precipice into the sea. This crag, haunted by sea-birds, is called "Carreg y Llam," or the Rock of the Leap.
From time immemorial the Red Dragon has been the national standard of Wales. In later times this emblem was adopted by Henry VII at Bosworth, and the heraldic office of Rouge Dragon, now held by Mr. Everard Green, was established in honour of that victory.
Welsh stories, like those of other lands, reveal formidable dragons, griffins, and winged serpents, many of which were connected with Arthurian romance and the ancient traditions of Wales.
In the Mabinogi of Peredur ["The Mabinogion," p. 81.] a hideous serpent is described. It had upon its tail a ring of gold, or was seated on one. Peredur fought and killed the knights of the serpent, and afterwards destroyed the loathsome creature, from which he obtained the ring, and carried it away.
Legends and traditions about dragons, griffins, and various kinds of winged serpents were popular among people in the far past, and traces of the belief that such creatures were lurking in the dim caverns and wilds of Wales survived the stress of time, and existed in folk-stories of the seventeenth, eighteenth, and nineteenth centuries.
In North Wales a place called Llanrhaiadr yn-Mochnant was associated with a dragon, or winged serpent, which went forth through a large district, and not only destroyed whole flocks and herds, but thought little of capturing men, women, and children. Many plans were devised for the destruction of this monster, but without avail. By-and-by one man, wiser than the inhabitants of the district, suggested a curious arrangement. A large stone pillar was built and studded with sharp spikes of iron. As the colour red allures a dragon or a serpent as well as a bull, the post or pillar was "cunningly" draped with scarlet cloth, so that the spikes were carefully concealed. When the dragon next came forth, he was allured by the red drapery, and at once rushed towards it. The colour caused the infuriated creature to beat itself against the pillar for many hours, with the result that it died from exhaustion and loss of blood. The spot where the man-eating dragon beat itself to death is called Post Coch, or Post-y-Wiber, or Maen Hir-y-Maes-Mochrnant to this day. [Rev. Elias Owen, "Welsh Folk-Lore," p. 350.] The district frequented by this dragon, or winged serpent, is in the extreme south of Denbighshire, on the River Rhayadr, which forms the highest waterfall in Wales. The cataract of Rhayadr descends a rock over 210 feet in depth, and the river below marks the boundary between the counties of Denbigh and Montgomery.
The Vale of Neath, in South Wales, had a dragon, or winged serpent, which is said to have frequented the districts near the celebrated waterfalls of the Perddyn, Mellte, Hepste, and to have concealed itself in the lonely gorges around Pont-Neath-Vaughan. Winged serpents were to be seen flying beside the waterfalls of Erwood, Resolven, and Ystradgynlais. In the same district a crested serpent with brilliant colouring around its head frequented the fertile glades surrounding Ynys-y-Gerwn, near Aberdulais. [A.B.]
Trelech-ar-Bettws, in Carmarthen, had a winged serpent. This creature was generally to be seen on or near a tumulus or barrow known as "Crug-Ederyn." In this barrow was found a kistvaen or stone lined grave covered with rough slabs. This is said to have been the burial-place of Ederyn, an early Prince or chieftain of Wales.
Lesser dragons and winged serpents frequented Lleyn and Penmaenmawr in Carnarvonshire; the ravines of the Berwyn Mountains, in Denbighshire; the district around Cader Idris and Penllyne, in Merionethshire; under Plinlimmon, in Montgomeryshire; the wilds of Cardigan; Radnor Forest the Brecon Beacons; the marshes of Carmarthen; and the lands around Worm's Head, in Gower. In South Glamorgam Llancarfan had the reputation of being haunted by winged serpents and other reptiles, while into the parish of St. Donats, in the same county, these loathsome crawling creatures could not make their way, for in the long ago, according to tradition, Irish earth was mingled with the soil.
Linked with all the dragon, griffin, and winged serpent stories was the belief that in lonely ravines, moorlands, and forests treasures of gold and hoarded gems were guarded by these creatures, who sometimes conveyed their goods through the air at midnight when the old hiding places were discovered.
The griffin, like the dragon, had a prominent place in the lore of Wales. At one time it was used as a tavern sign. The Griffin and the Two or Three Griffins were names of inns in some of the towns of Wales and of wayside hostelries, and were very popular as late as the early part of the nineteenth century.
The woods around Penllyne Castle, Glamorgan, had the reputation of being frequented by winged serpents, and these were the terror of old and young alike. An aged inhabitant of Penllyne, who died a few years ago, said that in his boyhood the winged serpents were described as very beautiful. They were coiled when in repose, and "looked as though they were covered with jewels of all sorts. Some of them had crests sparkling with all the colours of the rainbow." When disturbed, they glided swiftly, "sparkling all over," to their hiding places. When angry, they "flew over people's heads, with outspread wings bright and sometimes with eyes, too, like the feathers in a peacock's tail." He said it was "no old story," invented to "frighten children," but a real fact. His father and uncles had killed some of them, for they were "as bad as foxes for poultry." This old man attributed the extinction of winged serpents to the fact that they were "terrors in the farmyards and coverts." [J.R.]
An old woman, whose parents in her early childhood took her to visit Penmark Place, Glamorgan, said she often heard the people talking about the ravages of the winged serpents in that neighbourhood. She described them in the same way as the man of Penllyne. There was a "king and queen" of winged serpents, she said, in the woods around Penmark, and more of them in the woods around Bewper" (Beaupr챕). The old people in her early days said that, wherever winged serpents were to be seen, there "was sure to be buried money or something of value" near at hand. Her grandfather told her of an encounter with a winged serpent in the woods of Porthkerry Park, not far from Penmark. He and his brother "made up their minds to catch one, and watched a whole day for the serpent to rise. Then they shot at it, and the creature fell wounded, only to rise and attack my uncle, beating him about her head with its wings." She said a fierce fight ensued between the men and the serpent, which was at last killed. She had seen the skin and feathers of the winged serpent, but after the grandfather's death they were thrown away. That serpent was notorious "as any fox" in the farmyards and coverts around Penmark. Buried money had been found not far from Penmark Place in her childhood, and she said it had been "hidden away by somebody before going to the great Battle of St. Fagan's, when the River Ely ran red with blood." This old dame was a direct descendant of an aged woman who, in the memory of Edward Williams (Iolo Morganwg), said she distinctly recollected the Battle of St. Fagan's, near Cardiff, during the Civil War. The family was renowned for its longevity, several members having passed the age of 105 and 107. The old dame who gave these accounts of the serpents died at the age of 99, and retained full use of her faculties to the last. [O.S.]
Similar stories about winged serpents were told in the neighbourhood of Radnor Forest and in several parts of North Wales. All are agreed that this kind of serpent was dreaded as much as foxes, and their extermination was due to their depredations in farmyards and coverts.
There was also a much-dreaded cockatrice that sucked the milk from cows, blood from fowls, and was fond of eggs. Children were told that if they were naughty the cockatrice would come and suck their blood. It had "eyes in the back of its head as well as in front," said the old people, and was a terror to the country-side. Several children's stories contained particulars about the cockatrice.
The serpent, or snake, [Davies, "Mythology," pp. 210-216; Meyrick, "Costumes" p. 28.] was regarded by the Druids as a symbol of the renovation of mankind which was one of the great doctrines set forth by their religious mysteries. It is known that the snake casts its skin annually, and returns to a kind of second youth. Fine specimens of this reptile were kept by the Druids close under the altar of Augury, and from their motions important divinations and legal decisions were made.
Below the breastplate of judgment the Druids wore, suspended by a chain, the Glain Neidr, or snake-stone. It is sometimes called the adder's stone or adder's egg.
The Glain Neidr, or Maen Magl, of Wales was supposed to possess many virtues. Its origin as a stone of mystery was attributed to the following cause. In the spring, and especially on May Eve, a large number of snakes were accustomed to meet in many secluded parts of the Principality. The creatures apparently formed a congress, which generally ended in snake warfare. After a fierce battle, in which the snakes writhed and hissed fearfully, the spot where the assembly took place was covered with froth. In the midst of this would be found the Maen Magl, or Glain Neidr, or snake-stone. This stone resembles a perfectly round and highly polished pebble. Some times the colour is of a pale terracotta tint, sometimes light green, and often of a soft azure hue. I have before me as I write, a Maen Magl of a soft pink shade blended with lilac. The tints resemble those of the opal. It is over two hundred years old, and feels extremely cold to the touch, especially if placed against the eyes, lips, or temples. This bead, like others of its kind, was formerly supposed to be of use in the cure of many diseases. It was especially good for all affections of the eye. The owner of the bead states that for inflammation of the eyes, ulceration of the eyelids, and for sties, it is a never-falling cure if held or rubbed upon the affected part.
Several persons in the Principality said they were eye-witnesses of the great snake congress in the spring. One of them states that it is the time when the snakes select a new king, and the old colony rises up in arms against the younger generation. The newly chosen monarch and his party are victorious. Some of my informants have seen in the midst of the snake froth the Maen Magl. Others have not been fortunate enough to find the mysterious pebble. There were snake congresses on Midsummer Eve or Day. [C.D. and Family Collection.]
The snake-stone had not only healing powers, but the possession of it was supposed to render the owner victorious over his enemies, and capable of foreseeing future events. Under certain conditions, it enabled people to discover hidden treasure, and to make themselves invisible. People believed that serpents' eggs were in some mysterious way highly medicinal, and that a quantity of them, made into a kind of decoction, was effectual in cases caused by the stings of serpents, bees, hornets, and wasps, and the bite of any mad animal or infuriated beast. But, while it was effectual in the cure of one person, it would act as a strong poison, fatal in its results, to another.
It was also said that if a man were stung by a snake, and could very soon afterwards catch it, or another serpent, and cut the body open lengthwise, that he would find a long roll of white fat, which, applied to the wound, was a certain cure.
According to an old tradition, whenever a snake is found under or near a hazel-tree on which the mistletoe grows, the creature has a precious stone on its head.
The ash-tree is said "to have a spite against snakes."
In the heads of toads and adders stones of varied power were said to be engendered, and they were always associated with witchcraft and Magic.
In stories told by aged people, men and women, it was said that the person who could muster up courage to eat the flesh of the white snake would soon be able to understand the language of "beasts, birds, reptiles, and fish."
Superstitions with reference to reptiles and other venomous creatures were formerly general.
One of the oldest was the belief that when a dragon or a winged serpent was discovered in the act of conveying treasure, food, or a babe to its den, the creature would drop them all if the name of Christ were repeated several times. Another odd superstition was that all lizards were formerly women.
It was said in Wales that a snake skin plaited into a whip and used by a waggoner, or a carrier of any kind, would enable his horses to draw the heaviest load.
A stone of the snake or adder placed in the bottom of a goblet of wine, or any kind of spirit or alcoholic liquor, prevented intoxication. The heart of a snake or adder, or a hog, encased in a locket and worn around the neck, will insure luck in any speculative games or business. If snakes, toads, frogs, or adders enter a house in May, they bring sickness or misfortune. Snakes, toads, frogs, and lizards seem to have played important parts in Magic. Witches were supposed to have the bridles for their midnight rides made of snake-skin.
If on your way to market you see a snake, a toad, or a frog crossing your path you will not have luck in buying or selling. If the first frog you see in spring leaps in water, and not on land, you will have more loss than gain during that year.
Toads, frogs, and adders were called the "flocks of the witches." If an adder is seen in a house, somebody will die within a year.
Transformation into a serpent or snake occurs in a few of the folk-stories. Illustrations of these will be found under that heading. In many localities an unusually bright-looking snake of any kind, which appeared mysteriously and vanished suddenly, was regarded about eighty years ago as the representative of a sensual or divorced woman. [Family Collection.]
The blind-worm, or slow worm, which is about twelve to eighteen inches long, is an object of terror to Welsh children for the old women say that if this worm were not blind, it would be a fearful enemy to mankind.
To kill the blind-worn, was to bring calamity to the slayer. To step over it was to put the person in "the power of the devil." If you crushed this worm you would crush your luck. To avert its evil power salt was thrown at it. If it came into the house, it was "a sign of death." If it crawled under the cradle, the baby would die. If it went into the stable, the horses would be ill.
Among the lesser snake stories many are to be found in every part of Wales. In quiet and leafy neighbourhoods snakes have been known to go to children and infants when alone, and sip milk with them out of their basins or mugs, and a friendship has been formed between them.
An old Glamorgan farmer mentioned a snake becoming very attached to his own child, who, as she grew up, petted and fondled the reptile. When the little girl was six years old an uncle, fearing the snake might injure his niece, killed it. Gradually the child pined away and died.
Several South Wales stories describe a great number of snakes filling a farmyard and barn, and one amongst them was the king, distinguished from the others by a glittering golden crest or crown on its head. The farm-boys and maids were so accustomed to these snakes that they would fondle them.
An ancient farm-house in the Vale of Taff was frequented by a king snake and its courtiers. While these serpents remained in their old haunt all went well, and prosperity continued. But when the farmer died, his eldest son immediately killed the king snake, upon which the others took their departure. With them went the health, happiness, and prosperity of the family for ever.
A Vale of Glamorgan story runs thus: To a farmer's daughter near Penmark a large snake used to come at milking time. The girl noticed that it wore a crown on its head. Every morning and evening the girl gave the snake some warm new milk. One day the snake vanished, but it left a ring of gold on the spot where it used to come night and morning. It was whispered that the girl substituted this ring for her marriage circlet on her wedding-day, and by that means she became very rich. In future years she was ill, and when near death she made her daughter promise to wear her ring. The daughter, either carelessly or wilfully, allowed her mother's ring to remain on her finger, and it was buried with the body. From that moment the daughter's luck waned, and to the time of her death she attributed her adversity to having buried the snake-ring. [O.S.]
In some parts of the Principality there was formerly a tradition that every farm-house had two snakes, a male and a female. They never appeared until just before the death of the master or mistress of the house; then the snakes died.
A small fiery viper, so called because it was very venomous, used to be found in Wales, where, according to tradition, only two of these were alive at the same time. For soon after their birth the young vipers would eat up their parents.
The healing power of snakes appears to have been remarkable. With reference to this many folk-stories are told in North and South Wales.
One from the beautiful Vale of Clwyd, in the North, and one from the fertile Vale of Glamorgan in the South, will be sufficient as examples of healing serpents.
A few miles from Ruthin, on the banks of the Clwyd, a farmer's son suffered badly from a skin affection resembling erysipelas. The irritation and pain frequently led him to seek seclusion by the river-side. There one day he took a short nap in the dinner-hour. While his companion, one of the farm-hands, enjoyed his noontide meal, he saw a snake coming from the hedge to the sleeper. The workman, instead of rousing his young master, watched the snake's movements. Presently the reptile glided close to the sleeper's face, and appeared to be examining the skin. Then the creature glided slowly back to the hedge, and ate some herbs and grasses. It returned, and gently as possible emitted its saliva over the young man's face. This disturbed the sleeper, but the workman, having heard something about the healing power of snakes, begged his master to remain quite quiet. "For," he said, "I am rubbing an ointment on your face." By and by the snake went away. The workman did not say a word about the reptile, but in the course of a week the painful skin affection vanished, and never again reappeared. When completely cured, the young farmer asked the workman the name of the ointment that had wrought such a cure. Then the man described what he had seen, to the astonishment of everybody. The herbs and leaves eaten by the snake were never discovered. [J.R.]
From the neighbourhood of St. Nicholas, in the Vale of Glamorgan, comes the following story: Scurvy had broken out in the houses of one or two farmers, and, as usual, the families were for a time prevented having any personal contact with other people. Among the sufferers was a girl aged about eight. It was known that every day she carried her bowl of bread-and-milk, or flummery-and-milk, into the orchard, and there, sitting down under a favourite apple-tree, ate it, at the same time feeding two or three snakes who came regularly for their portions. The child, like other members of the family, suffered with scurvy. One day the father of the child chanced to be in the orchard when the mid-day meal was served. He watched the snakes gliding from the long and deep grasses to the child, who, as usual, fed her friends. Then suddenly one of the snakes lifted its head, and appeared to be examining the child's face. Presently the reptile glided away, and soon returned with some leaves in its mouth. These were deposited by the snake beside its companions, and soon the reptiles were bruising the leaves in their mouths. Then each in turn applied the bruised leaves with their saliva to the child's face and arms. While the snake went for the leaves the little girl, as usual, laid the empty bowl beside her, and stretched herself at full length on the grass. The snakes applied their salve while their patient remained in a reclining posture. Later in the day the child was asked if the snakes had ever before "licked her like that." She answered: "Only twice. This is the third time."
The snakes did not make another application of leaves and saliva, but three days later the scurvy disappeared "as if by Magic." The farmer told the doctor who was attending his family of this singular occurrence, and both men searched for the leaves, but could not find them. Although the farmer was certain he knew the leaves, not any of them proved successful in the other cases of scurvy.
The following story about a black snake was told in the first half of the nineteenth century. It must have been a very old story because the narrator always located it on the nearest mountain to his home and this particularly black reptile appeared to have no fixed abode. In Carmarthenshire it was located among the Van Mountains; in Pembrokeshire it was found in the Preceley Range; while in Glamorgan its home was the Great Garth, the Llantrisant, or Aberdare Ranges. The story ran thus: A great black snake was seen coiled in the sunshine. Its head and tail did not exactly meet, but left a small opening. In the middle of the coil there was a large heap of gold and silver and copper coins. A working man once saw all this treasure, and he resolved to have some for himself. There was nothing to be done but to just pass through the opening between the black snake's head and tail, and step in. At first the man was afraid, but, mustering up courage, he stepped in. He saw that the snake was asleep, and there would be no harm in having some of the coins for himself; so he began to fill his pockets with gold, silver, and copper. When his pockets were full, he took off his coat, laid it down, and began filling it with more treasure. Greediness made him forget the snake, but a fearful roaring frightened him. He immediately left his coat where it was, and fled. Looking back, he saw the black snake and the treasure sinking into the mountain, and the noise ceased. [A.B. and C.D., told also in Mabsants.]
Castell Gwys near Haverfordwest, is now known as Wiston. Centuries ago there were several claimants to this estate. In the days of old a serpent lived in a hole on Wiston Bank, not far from the castle. This serpent possessed innumerable eyes, and it was impossible for anybody to gaze at the creature without the latter seeing him.
It was agreed by the kindred of the family that the person who could gaze on the reptile without the same serpent or cockatrice seeing him " should be the lawful heir of the estate. Accordingly, several of the claimants tried every imaginable way to accomplish this object, but without success. One of them formed a plan, but kept the secret to himself until the time came when the others had given up the attempt. Then he took a barrel up to the top of the hill, secured himself in it, and allowed it to roll down the bank past the exact spot where the serpent placed itself. As the man passed the spot where the serpent was stationed he peeped through the bunghole, and said "Ha, ha! bold cockatrice, I can see you, but you cannot see me!" In this way that claimant became owner of the Wiston estates. Castell Gwys was formerly the seat of the Wogan family. [O.S.]
Roch Castle, about six miles to the north-west of Haverfordwest, marks the spot beyond which the Normans had no need of fortresses. The ruins are approached by a steep path, and the tower occupies the summit of a huge mass of trap rock which rises abruptly from the level plain. It is said that the Lord of Roch built this solitary tower in a very peculiar place because he had been warned by a witch, or in a vision, that his death would be caused by the sting of a serpent or adder. If he passed a certain year in safety, he need not afterwards fear. When the tower was built, the timorous Lord of Roch lived in the top story of his stronghold. The year passed, and he was within a few days of his emancipation from thraldom. His friends prepared for rejoicings outside, while he quietly but thankfully waited his release. It was cold and wintry weather, and the wind from St. Bride's Bay set the prisoner's teeth chattering. The nights were so bitterly cold that a kind friend sent up a few faggots of wood, so that the Lord of Roch might make a fire therewith, which he did "right gladly." The fire was quickly kindled, and the solitary man warmed his numbed hands. By-and-by he fell asleep, and from the embers on the hearth a treacherous adder crept up and stung the Lord of Roch. When his friends came the next morning he was dead. (J.R. and O.S.]
thanks...
| What do you seek? | by Lux for everyone |
As for study, i offer my teachings as taught to me by my coven teacher in Ca
and i do this one on one as she does...
then invite others to join...and then meet the Hps "Highpriestess"
( I also teach privately, to those that want more then just the secrets of witchcraft.....
and i do this one on one as she does...
then invite others to join...and then meet the Hps "Highpriestess"
( I also teach privately, to those that want more then just the secrets of witchcraft.....
are you seeking advice or teaching?
I teach witch and witchcraft, wicca is more of a pagan image used to sell books with witch idealism
(wicca has been revised as the new old religion)
(wicca has been revised as the new old religion)
"spirituality comes to those that seek the rewards of the soul, but power and life comes to those who know why one is....."
Ps. I only work with those who truely wish to know
not just look the part, Real witchcraft is growing from what my teacher said" the candle "
it is the power that connects you to all the other outside sources, once you have that the rest is just walking in the garden's of creation
not just look the part, Real witchcraft is growing from what my teacher said" the candle "
it is the power that connects you to all the other outside sources, once you have that the rest is just walking in the garden's of creation
the
books seem to not miss this part, but they can't seem to show how to
make it work, so the books borrow from the occult books of the past,
saddly they are just one more step up not back,
meaning "thats not the answer as well"
so what is the answer, my teacher knew, and she showed me, hard to believe that it was staring us right in the face....cool huh,
saddly they are just one more step up not back,
meaning "thats not the answer as well"
so what is the answer, my teacher knew, and she showed me, hard to believe that it was staring us right in the face....cool huh,
| a beginner ritual to charging, | by Lux for everyone |
Can be performed by day or night….
:
sitting skyclad and in Indian style sitting , this is a 3rd level
energy rite,( you will first draw with fingers ( the two that control
fate as i teach or tell you in lessons or physical workings) Then begin
by forming a circle starting from the face and the placement of the
candle lit. ( a red in color candle with the keys of the pentacle and
the wording )
" et cutar des modu shem hoben ateri " drawn on or set in chant....for harmony and mental tuning....
( you will draw 3 times forward and 3 times back ( neither left or right matter as a start..( but you must return from where you come, referring to the starting point of the candle.. )
" it is a linking chain "
practice until your body vibrates all its own.....you will know when...then you will evolve in the tempest dream "
( practice until you are one with the wording in finger and in the motions and energy as it becomes easier…you will go full circle ( meaning ) start:
for 1-3 weeks fingers only then after,to wand, then to athame and return to now to the charged fingers "
make sure your not interrupted or distracted ( if working alone ) then return to the inner candle and your charged…
: As fire is first
:Water is second and
:Earth is third and
:Air the forth
( as for spirit welcome to the real union......( for the body is the shell of spirits beauty ) and the fifth of the elements ( the love in and out of union is the sixth : but the hardest to maintain,
why , well ( love in purity is a brightness that even the soul light is pale too ) : you must repeat the circles of each element…..
" et cutar des modu shem hoben ateri " drawn on or set in chant....for harmony and mental tuning....
( you will draw 3 times forward and 3 times back ( neither left or right matter as a start..( but you must return from where you come, referring to the starting point of the candle.. )
" it is a linking chain "
practice until your body vibrates all its own.....you will know when...then you will evolve in the tempest dream "
( practice until you are one with the wording in finger and in the motions and energy as it becomes easier…you will go full circle ( meaning ) start:
for 1-3 weeks fingers only then after,to wand, then to athame and return to now to the charged fingers "
make sure your not interrupted or distracted ( if working alone ) then return to the inner candle and your charged…
: As fire is first
:Water is second and
:Earth is third and
:Air the forth
( as for spirit welcome to the real union......( for the body is the shell of spirits beauty ) and the fifth of the elements ( the love in and out of union is the sixth : but the hardest to maintain,
why , well ( love in purity is a brightness that even the soul light is pale too ) : you must repeat the circles of each element…..
( water 2nd : et avai den sumen kati solui
( earth 3rd : avai shem ko hoben kempha zem tempri
( air 4th : eva formata sem teo aii venju soli
( spirit 5th : kamahtuii froma shem hoben solui zo ateri
( protection : known the 6th , ) sorry no words
: to be followed by the power of ( earth and air ) its nature......
from each you gain or loose due to you inner candle for you are truly ready when your pulled to the power and not focused.....on its gain.....
" real energy is silent and centered " only a free spirit can feel its true calling....( Awaken with wand )
from each you gain or loose due to you inner candle for you are truly ready when your pulled to the power and not focused.....on its gain.....
" real energy is silent and centered " only a free spirit can feel its true calling....( Awaken with wand )
As you touch fire ( using the candle when ready )
( wisdom becomes power )
: do the ritual of the circle then stand and feel the magic
( what you have done before with fingers you now do with wand and when finished )
ask for earth to call the wand ( and you will feel it pull on the point of it )
( wisdom becomes power )
: do the ritual of the circle then stand and feel the magic
( what you have done before with fingers you now do with wand and when finished )
ask for earth to call the wand ( and you will feel it pull on the point of it )
(
again ask for it to call on air and what it rise in your hand ) ( if
your in a water circle : then air and spirit is what you call,if done
right then, then when you call air : it the wand will point strait
forward,
when calling spirit : the wand will point to you as the candle would...
when calling spirit : the wand will point to you as the candle would...
( if in earth : fire and water is what is summoned
: fire will make the wand pull in a circle,
: water : you will feel a tingling feeling and arms going numb
: fire will make the wand pull in a circle,
: water : you will feel a tingling feeling and arms going numb
( if in air : the wand will vibrate then point to the dagger if near you.... : the next door
( now time to work athame or dagger )
personal magic or love high magic can grow......
( for information you must be mature and free to learn these secrets..... )
( for information you must be mature and free to learn these secrets..... )
now that you gained this trueness of energy and light
you will now glow and all the candles become your union truth....
If in union of ( 2 or 3 or more ) then sitting will be on knees....and the 2nd person is behind and on knees and touching only the edges of the shoulders
keeping the energy within.......
if 3 is setting then the wand or fingers are pointed to the candle as the other rotates around them all......and others stand as doors and gates......later information...
you will now glow and all the candles become your union truth....
If in union of ( 2 or 3 or more ) then sitting will be on knees....and the 2nd person is behind and on knees and touching only the edges of the shoulders
keeping the energy within.......
if 3 is setting then the wand or fingers are pointed to the candle as the other rotates around them all......and others stand as doors and gates......later information...
the working as of the general 4 rituals :
( skyclad,massage,3 candles, anointing ,marking, penta candle, and athame is the general way of charge for the mature........)
( skyclad,massage,3 candles, anointing ,marking, penta candle, and athame is the general way of charge for the mature........)
the placement of the outer circle :
( as in the circle will ,the outer circle will place and take place )" meaning in union, the iniator will circle the iniate in perfect love and light "
( as in the circle will ,the outer circle will place and take place )" meaning in union, the iniator will circle the iniate in perfect love and light "
The power has passed down the ages, each time as set by woman and man
Each century unto the other, ere times and the ages began.
When drawn is the Magical circle, by sword or athame of power,
Its compass between two worlds lies, in the land of shades of that hour.
Our world has no right to know it, and the world beyond will tell naught,
The oldest of Gods are invoked there, the great work of Magic is wrought.
For two are the mystical pillars, that stand at the gate of the shrine,
And two are the powers of Nature, the forms and the forces divine.
And do what thou wilt be the challenge, so be it in love that harms none in truth,
For this is the only commandment, By Magic of old be it done.
As of ye willith be the known…….( Personal value only )
| feel free to just talk, and add stuff if you want... | by Lux for everyone |
thankyou.....
| Which witch is wiccan and which pagan is truely pagan...lol | by Lux for everyone |
Trad Profiles...
1734 Trad
Appalachian
A.D.F. (Druid)
Arician Trad.
Asatru
Blue Star Wicca
British Druid Order
Church of All Worlds
Church of Wicca (USA)
D.C.W.
Draconian Trad.
Elijan Wicca
Faerie Trad.
Feri Trad.
Gardnerian Traditional
Golden Dawn
Gwyddonic Order
Hellenism
Iberica
Kingstone
M.G. Dianic
Minoan
Mohsian Trad.
N.E.C.T.W.
Ophidian Trad. Witchcraft
Prytani Trad.
Prytani Trad. (2)
Reclaiming
Roebuck Trad.
Seax Wica
Storyteller Wicca
Taibhsear Trad.
Thelema
Trad. British Druidry
Unicorn Trad.
Universal Eclectic Wicca
1734 Trad
AppalachianA.D.F. (Druid)Arician Trad.AsatruBlue Star WiccaBritish Druid OrderChurch of All Worlds Church of Wicca (USA)D.C.W.Draconian Trad.Elijan WiccaFaerie Trad. Feri Trad.Gardnerian TraditionalGolden DawnGwyddonic OrderHellenism IbericaKingstoneM.G. DianicMinoanMohsian Trad.N.E.C.T.W.Ophidian Trad. WitchcraftPrytani Trad.Prytani Trad. (2)ReclaimingRoebuck Trad.Seax WicaStoryteller Wicca Taibhsear Trad.ThelemaTrad. British DruidryUnicorn Trad.Universal Eclectic Wicca
NOTE:
The tradition profile on this page contains the writings of the listed
author and is not neccessarily shared or endorsed by the Witches' Voice
inc. The Witches' Voice does not verify or atest to the historical
accuracy of these writings.
thankyou witchvox....
| who are? traditionalist | by Lux for everyone |
and why aren't they agreeing on anything witch,
but gobbling up pagan books...
| any who are of frederick or the area...of md care to join us... | by Lux for everyone |
contact me......luxas
and send the 3 things asked for in the request part of joining
thankyou....
| if your a member of the root | by Lux for everyone |
you can e-mail me here at this adress
and request your password to our witches forum
and feel free to post, question or just add stuff,
but try to keep it witchy, if you can....
Owner
| from tempest to wizard/wizardress | by Lux for everyone |
Tempest
: the understanding of the inner candle of the powerful sacret
energies and the union of the keys and secets of the soul as a
beginner in the ancient arcan-e and heart of the learning of magic,
k or not......( as one my wish one is not born with knowledge and
gifted by age or lifeline but by the union of memory and the pattern
of energy....this is the first step of .........magics truth....
energies and the union of the keys and secets of the soul as a
beginner in the ancient arcan-e and heart of the learning of magic,
k or not......( as one my wish one is not born with knowledge and
gifted by age or lifeline but by the union of memory and the pattern
of energy....this is the first step of .........magics truth....
candles ( 3 are of the binding and serve as the union of power )
you will learn...........
you will learn...........
stones of making ( as 3 is binding all are set same as union but
serve as grounding.............)
serve as grounding.............)
scents are of ancient tone ( and 3 is the rewarding circle ) serve as
spiritual freedom ( and mind of Witchcrafts life )
spiritual freedom ( and mind of Witchcrafts life )
circle of one for many to follow ( is the cone that wicca call but
the truth is more witch and real the cone is a non , and your circle
has no protection ever.......nature is the circle in a
circle...........
you will learn...........
the truth is more witch and real the cone is a non , and your circle
has no protection ever.......nature is the circle in a
circle...........
you will learn...........
amulet of one ( often penta but sometimes more ) is the gift to
channel the harmony as energy if your invited to carry, but all
who claim the value are but the value they wear........
channel the harmony as energy if your invited to carry, but all
who claim the value are but the value they wear........
marks of the witch or other ( is the union of nature and gifts it
offer , once in forever known, but none will bind or blind,,
you will learn............
offer , once in forever known, but none will bind or blind,,
you will learn............
ritual of iniation ( some in coven some in self ) but you enter as
you leave the same, but offered the gifts of nature awakened,
this is start to you the union ( energy and grounding ) true touch
of the witch or other called............
you leave the same, but offered the gifts of nature awakened,
this is start to you the union ( energy and grounding ) true touch
of the witch or other called............
3 spells of begining in a book of 3002 , the history of the grimore
or book is more then what is replyed as wizard or demon lore,
it is the foundation of the bond of balance in natures trust to the
hands of the witch or Wizard , for secrets revealed are secrets
used...........you will learn.............
or book is more then what is replyed as wizard or demon lore,
it is the foundation of the bond of balance in natures trust to the
hands of the witch or Wizard , for secrets revealed are secrets
used...........you will learn.............
but you must choose as it chooses you.........
Adept : of the Way or Witchcraft
:as summoned of child or not , as searched in heart or hand ,
this is the awakening, the way of ........
as one charged it is you that must give back by being choosen to
carry magics sacret wisdom, Witch , Wizard or Other
you will feel ,
this is the awakening, the way of ........
as one charged it is you that must give back by being choosen to
carry magics sacret wisdom, Witch , Wizard or Other
you will feel ,
4 candles of union for male as well as fem, this is the invisible
altar , all try to claim as and make physical, but the truth is
the setting of the moon and sun.........
altar , all try to claim as and make physical, but the truth is
the setting of the moon and sun.........
3 keys of ( the channels of charge are offered here and given voice
this is the marking of the self and magics promise )
as of Witch its oath as of Other it is rede as set , as of Wizard it
is promise.........) you will learn.........
this is the marking of the self and magics promise )
as of Witch its oath as of Other it is rede as set , as of Wizard it
is promise.........) you will learn.........
with the Dagger of Change ( called : athame ) you learn to conduct
the power that comes forth from life itself and soul in or out of
union, this is your gate and your key..........
you will learn.............
the power that comes forth from life itself and soul in or out of
union, this is your gate and your key..........
you will learn.............
Nature now as your artificer will serve to guide you to your growth,
for mark or candle or stone will only await the amulet nature will
give to you to command its balances,
for mark or candle or stone will only await the amulet nature will
give to you to command its balances,
with time you come to the Witches and Wizards history re-born,
and the calling of pages will set you with 10 the perfect number,
and spell or arch as message or note, the secrets you will
learn........
and the calling of pages will set you with 10 the perfect number,
and spell or arch as message or note, the secrets you will
learn........
welcome to the teachers circle the union in a union and the dream
inside the universal dream, but as invited you will stay........
you will learn.............
inside the universal dream, but as invited you will stay........
you will learn.............
Magiester : Magi /sage or sehitu
:the magics truth sings wild in your ears and truth is on your lips,
and in your voice the wind, the elements your mood and the earth your
path, this is the level of the outer union set down in stone,
and in your voice the wind, the elements your mood and the earth your
path, this is the level of the outer union set down in stone,
the cups of ancients ( will set as one in you ) and the wine or water
set in your life, you are the tools and the power,
now seek the inner truth of the union you are in promise to.......
you will be and learn.............
set in your life, you are the tools and the power,
now seek the inner truth of the union you are in promise to.......
you will be and learn.............
divinational tools are of your mind and spirit, you need only look
within...............and feel
within...............and feel
in all unions are the self as sky and body as earth this is the mid
and as of all before reflect in truth an continue the journey....
this is the ( Perfect side of sides ) trust and love intwined......
you will feel.........
and as of all before reflect in truth an continue the journey....
this is the ( Perfect side of sides ) trust and love intwined......
you will feel.........
anoiting and respects of ritual and unions are requried if high magic
is what one seeks to find a grander union in.........
you will understand.............
is what one seeks to find a grander union in.........
you will understand.............
by staff or wand, by crone or youth all in the intwined union of
nature and the ancients and key holders, you are the tool of the tool
maker and the force you was once protected by,
serve and remember...........for all is lifes game.................
you will be,feel,see,understand,and re-learn...........
nature and the ancients and key holders, you are the tool of the tool
maker and the force you was once protected by,
serve and remember...........for all is lifes game.................
you will be,feel,see,understand,and re-learn...........
if set by sword you need , then secrets of this unions outer truth i
reveal , it is seen as sacret, but in truth there is no sacret nature,
other then to bind or blind and this is not your keeping,
it is a limit of the guardian and a ancient service of drawing not
unifing.......... it is its own...........you will learn.........
reveal , it is seen as sacret, but in truth there is no sacret nature,
other then to bind or blind and this is not your keeping,
it is a limit of the guardian and a ancient service of drawing not
unifing.......... it is its own...........you will learn.........
the dreamer becomes the dream as the secrets of the union of energy
and life open up at your feet, so time to re-flect and add
to your wisdom , by book or marking........sage is your pace......
22-50 spells revealed as required............
and life open up at your feet, so time to re-flect and add
to your wisdom , by book or marking........sage is your pace......
22-50 spells revealed as required............
Wizardess or Wizard
the 7th candle :
Book of Dryl ( Rules of the Wise ) Wizardryl all 18 we reveal.....
the staff of power as set by birth or nature you will come to find
is awaiting your hand or in the path of wizardress it is a gem,
history of historys history is layed open to you.............
as one of the wise the Wisdom will flow like a fountain within a
mountain and your mind will see the universal keys,
all is Reflection and Growth , and if you wish nature will balance
yours, all in whisper and in silence will reveal the truths,
all souls open for you to see, for your the nature of balance, but
the Witches heart is natures hands, and to union, you must serve,
never command..............
you are..............all of what came before....................
the staff of power as set by birth or nature you will come to find
is awaiting your hand or in the path of wizardress it is a gem,
history of historys history is layed open to you.............
as one of the wise the Wisdom will flow like a fountain within a
mountain and your mind will see the universal keys,
all is Reflection and Growth , and if you wish nature will balance
yours, all in whisper and in silence will reveal the truths,
all souls open for you to see, for your the nature of balance, but
the Witches heart is natures hands, and to union, you must serve,
never command..............
you are..............all of what came before....................
this is what i teach and offer....................
each is its own path, and i invite only those who can ........
and teach as one learns...................
Wizard Luxas Aureaum ( omnicron advanta magiester )
" Order of the Golden Wizard's " not ( goldendawn )
physical letter me if you wish a course.........
otherwise e-mail me and i will reply...............
| the mirror of witchcraft | by Lux for everyone |
As defined in many books a witch is a person of power a conjurer ,
and often remarked as a female , well this is not always so....
and often remarked as a female , well this is not always so....
witch : in the basic terms is
Whom is interested in teaching the changing heart.....
Whom is interested in teaching the changing heart.....
and this is the skill of the basic craft......
craft : is the working of an design or skill....
and is the arcan-e basics for the forum of a witch.....
( not all witches were conjurer , some were healer of the physical ,
: in basic terms , they : who are the regulators of the written
words would like you to believe that real natural witches , developed
by the sciences of healing and herbal arts.....but this once again
is not so , this reasoning stems from the fear of the natural act of
the nature of the craft , and the intergration of the witch self....
to be understood , but the real center of the witch is much more...
as a beginner , newbie , neophyte , or other , you have felt the
energy of nature call to you, and the courses of the arcan-e i will
reveal the wicker of the candle to the real seeker , 101 is just
a number , unless it is the begining of the self ( learning of the
tools of the placement in the craft.....( witch wize )
words would like you to believe that real natural witches , developed
by the sciences of healing and herbal arts.....but this once again
is not so , this reasoning stems from the fear of the natural act of
the nature of the craft , and the intergration of the witch self....
to be understood , but the real center of the witch is much more...
as a beginner , newbie , neophyte , or other , you have felt the
energy of nature call to you, and the courses of the arcan-e i will
reveal the wicker of the candle to the real seeker , 101 is just
a number , unless it is the begining of the self ( learning of the
tools of the placement in the craft.....( witch wize )
as with all beginings , focal magic is the key to the transformation
and awareness of the candle of the witch....
( the soul is skyclad in the wisp of the candle without form or
design until the mind gives it shape and sets the truth to center )
so in the Arcan-e of the real witch ( Naked and axcepting of the
candle of the natural self ) For nature is the only helper of the
witch and never will it master one , unless you lock up your true
soul and have it not call on you.... ( more later )
Witches , or maidens as there were known , were sensual beings
and awareness of the candle of the witch....
( the soul is skyclad in the wisp of the candle without form or
design until the mind gives it shape and sets the truth to center )
so in the Arcan-e of the real witch ( Naked and axcepting of the
candle of the natural self ) For nature is the only helper of the
witch and never will it master one , unless you lock up your true
soul and have it not call on you.... ( more later )
Witches , or maidens as there were known , were sensual beings
and being so they would smell the flowers and run in rain and
do this all in the freedom of the naked sky.........
well as they would do this things would happen to their body,
they would hear nature call to them and they would see visions of
the past or future , it was offen that a warrior or such would see
this naked goddess and view her from afar....
and still she or they would not hide from view..........
and it was said that their touch was like fire and eyes like water..
and they could hear you heart beat from a mile away.......
( no they didn't seek sex , but they new the power of it..... )
and the energies of touch......
and if you were wanted by them they would take your energy as their
own...... , if willingly offered......
( mostly female , not often.......male...... )
there is more but you will have to talk to me to find out.....
As awakened by the Dawn....
1st : summarian
1st : summarian
in rituals of sex or the arcane ,
the belief in fertitliy dieties and tools to harness power was
the acts of this magick and the fokelore of the ( jin )
magical beings that granted the user of them power to control the
elements of the earth...
and the protectors of the holders of these gates......
it is a long story but a system of cult like persons became the
focus the natures of rituals and rites of passion.....
( refered as heretic or pagan ) this is the primal center of
fertility.....as of the reasoning........
the belief in fertitliy dieties and tools to harness power was
the acts of this magick and the fokelore of the ( jin )
magical beings that granted the user of them power to control the
elements of the earth...
and the protectors of the holders of these gates......
it is a long story but a system of cult like persons became the
focus the natures of rituals and rites of passion.....
( refered as heretic or pagan ) this is the primal center of
fertility.....as of the reasoning........
2nd : Phoenisia
the center here was on the working of magick and the sciences of the
body and mind....mostly experimental,
how ever the divinational tools of the rude forms were in full
action..( animal guts , bumps on the skull , and such )
this is the prime root of the tarot.......and scrying.....
body and mind....mostly experimental,
how ever the divinational tools of the rude forms were in full
action..( animal guts , bumps on the skull , and such )
this is the prime root of the tarot.......and scrying.....
3rd : Egyptian
the basic center of magic is on the passage of life and the direct
control of the natures and the center of , the ritual of massage
was a placement in the Arcane of magick
the process of the tuning of the body in this art was the releasing
of the energy of freewill, and the linking of the talisman principles
was brought into focus, like all groups of magick , protection from
the otherside was also observed.......
control of the natures and the center of , the ritual of massage
was a placement in the Arcane of magick
the process of the tuning of the body in this art was the releasing
of the energy of freewill, and the linking of the talisman principles
was brought into focus, like all groups of magick , protection from
the otherside was also observed.......
the rest deal in the tools of refinement as
the cup
the dagger
the robe
the wand
and the sword....
all have there place in the refined witch , but not the harmony
of...
: some say the first witches were " lilith or morgana "
of...
: some say the first witches were " lilith or morgana "
: others give rise to cults of virgin priestess
( that devoted to the moon or sun )
( that devoted to the moon or sun )
: then others say witches were born from birth, with the moon marking
: then still say witches are not real........
Well the first witches , were not of the physical form but more of a
interlocking soul with the past....
interlocking soul with the past....
they were from the summarian period to the late french period...
( like most composed of mostly woman , and often refered to in myth
( like most composed of mostly woman , and often refered to in myth
( no direct record is marked by there own hand , but there were
links to this begining )
links to this begining )
( all of nature flows in life , and so that which is felt can be
traced or even copyed..... )
( as for the term witch it was just that a word of defacement....
to show a fear of and a lothing to....
traced or even copyed..... )
( as for the term witch it was just that a word of defacement....
to show a fear of and a lothing to....
( as for the flower of the craft i came from the bounty of the
elements and the sciences yet to be......)
elements and the sciences yet to be......)
( romania , gypsy : traveler of the path , were at time witches of
fate , and saught for for information..... )
fate , and saught for for information..... )
( many want claim to the nature of control , but a real witch in
the act of nature is , and doesn't seek , but knows.... )
the act of nature is , and doesn't seek , but knows.... )
( many stories arose of the acts of witchcraft , none were true )
( but all had there link with nature as well as fate... )
( but all had there link with nature as well as fate... )
begin a witch is like a pebble in a raging river.....
( first the real craft , is
( first the real craft , is
: well without walls of religon,fate,or destiny..
these are shamanistic ideals ( karma , dogma , kitren )
next : being skyclad is healthy......to the self and soul.....
next : the real witch is virbrational in the nature of life.....
( hands , feet , eyes , body and soul are all....well you will
just have to feel it for yourself.......there are no words........
( like many things in life all have the spark but few have the
light...
there is no lock on good or evil in the path of the craft.........
( your your own tool for the working...... )
as you progress , nature will gift you will skills of your soul....
if not to awaken others.......
( there is no crusade , no must be this , no boarder or wall
( we just as people place restrictions )
( sometime for fear , others for discardedness.....)to not be alone?
well if you wish to play with the real power of the soul awakened...
" The witches secrets iniational rites the nature of magic "
"Tya Ves Anomous"
The goddess/god of mythos
the reasoning is not sexual , or , male
( the athame is a dagger ) and the wand
a symbol of balance , but the reasoning in this is ( fertility )
the real magic is this :
Male is support , sometime equal,
the cup is memories and thoughts ,
like a mirror we house the insight as
Female house the fire of creation,
hense the dagger to mar or mark , just like fire this is its act, ritual is
athame in cup , symbolism , the real
ritual is to clense the athame , and to
purify it duties , magi : have been set
up as the keepers of these duties,
so practice as you will ,
but to face the root ,
Female is the fire of the athame
and
male is the chalise of truth......
that purifies the fire,
now as for the wand : it is both
and its purpose is magi
not witch.......
( hocus pocus ) theirs your bunny
get my drift.........
" The witches secrets iniational rites the nature of magic "
"Tya Ves Anomous"
The goddess/god of mythos
the reasoning is not sexual , or , male
( the athame is a dagger ) and the wand
a symbol of balance , but the reasoning in this is ( fertility )
the real magic is this :
Male is support , sometime equal,
the cup is memories and thoughts ,
like a mirror we house the insight as
Female house the fire of creation,
hense the dagger to mar or mark , just like fire this is its act, ritual is
athame in cup , symbolism , the real
ritual is to clense the athame , and to
purify it duties , magi : have been set
up as the keepers of these duties,
so practice as you will ,
but to face the root ,
Female is the fire of the athame
and
male is the chalise of truth......
that purifies the fire,
now as for the wand : it is both
and its purpose is magi
not witch.......
( hocus pocus ) theirs your bunny
get my drift.........
The Elements of Truths
"You have been my friend. That in itself is a tremendous thing. I wove my
webs for you because I like you. After all, what's life anyway? We're born,
we live a little while, we die. A spider's life can't help being something
of a mess. Perhaps by helping you I was trying to lift my life a trifle.
Heaven knows anyone can stand a little of that."
--Charlotte,
"Charlotte's Web"
We must become one with our environment and our body to fully utilize
the energies within and around us. there are many types of energies in
all environament, elemental energies, human energies, spiritual
energies and the straight magickal energy. Now to use these energies
you must recognize that they are a part of you and you are a part of
them. You can look within and feel them, hear them, and see them. They
all flow on a stream and you can control where in that stream you want
to be. To visualize the energies which are around you there are several
simple thing you can do.
Elemental Energies
Air
This element is associated with the high center. It is considered to have the
power of movement,intelligence,and purification. It is said to
represent the power of mind over matter. This element helps focus
thought, clarify the mind, and divination. The element of air is the
force which is felt,and seen yet not believed. It is silent and also a fuel for
protection and instincts....magics mind
"You have been my friend. That in itself is a tremendous thing. I wove my
webs for you because I like you. After all, what's life anyway? We're born,
we live a little while, we die. A spider's life can't help being something
of a mess. Perhaps by helping you I was trying to lift my life a trifle.
Heaven knows anyone can stand a little of that."
--Charlotte,
"Charlotte's Web"
We must become one with our environment and our body to fully utilize
the energies within and around us. there are many types of energies in
all environament, elemental energies, human energies, spiritual
energies and the straight magickal energy. Now to use these energies
you must recognize that they are a part of you and you are a part of
them. You can look within and feel them, hear them, and see them. They
all flow on a stream and you can control where in that stream you want
to be. To visualize the energies which are around you there are several
simple thing you can do.
Elemental Energies
Air
This element is associated with the high center. It is considered to have the
power of movement,intelligence,and purification. It is said to
represent the power of mind over matter. This element helps focus
thought, clarify the mind, and divination. The element of air is the
force which is felt,and seen yet not believed. It is silent and also a fuel for
protection and instincts....magics mind
Earth
This element is associated with the low inner. It is said to have the
ability to help with fertility, motherhood, stabilization, and
life and house of the zen. Everything is dependant upon this element. It is said that this element helps bring us back to our roots, our primal form. This element is said to bring prosperity and wealth to an area. It also is used in
lay formation spelling.......magics justice
Fire
This element is associated with the high inner. This element can be both
good and bad, symbolizing creation and distruction. It creates heart, but
while it does, it must serve something. It is often used as a symbol of
rebirth, focusing, cleansing, and transformation. It also helps to
create self control.It is most commonly used in Candle magic rituals...,
it creates the charging for the candle within........
Water
Water is associated with the deep outer. It is the element of cleansing,
and healing. All life is dependant upon water and thus it is a
symbol of life inner truths. It is used as a tool for healing, purification, new
beginnings,and peace. It is said to develope psychic awareness, bless
unions, and create peaceful dreams this is compassion and empathy
the virtues of the gifts of the athame of.
Spirit
Spirit is related to all high inner/ outer low. It is the element of the divine as,
and the purity of the soul. This element brings us closer to the divine as,
voice which resides within us all. It is said to open us up to the
hidden potentials of all humanity and magick energy which flows around
us. This is the energy which guides our destiny and makes us
individuals as well.the past , present and future sware by it.....
The easiest way to use elemental energies (outside of tools and ritual)
is to use your skyclad self as a channel for the energies around you. This can be difficult for some people, as some people are very closed off to
outside energies and have a hard time letting other things flow through
them. There are several ways to practice allowing elemental energies to
flow through you. The best way to practice allowing other energies in
it to connect yourself with the designed elmental frame ( more about that
later )
| can you answer this, i do, in the root... | by Lux for everyone |
1. What is the witch self ?
2. How can one prepare to learn Witchcraft?
3. Why is there diffrence in ( Wicca , Witch, Witchcraft )?
4. What is a Coven like and how is energy gained by it...?
5. why does one Spellcast and how is it done?
6. Where does this Magic gain its wisdom or truth?
7. Why would one wish to study witchcraft or magic in general?
8. Warlock or Male witches why isn't there such a thing?
9. 3 rules of rede in folding , why is there folding instead of balance?
10. What Ancient patterns help define the Craft as in Witch ?
and do you know why?
11. What is the mystical elements and why does the craft exist?
12. Why do witches ( real or not need the use of circles ?
13. Why is magic such a grand design? and what is the pattern to it?
14. How is Wicca claiming witch ?
15. Is there a real purpose in the action of corners?
16. Why is she the goddess and what is her Ancient naming ?
17. What are the Things one learns from book studies?
18. What is the Pagan Ideals? and why aren't they connecting to witchself ?
19. "The Craft of the Wise" , Wise how?
20. What is the witches cross, and torch?
21. Why is witchcraft of the 1400's concidered a occult or underground art?
22. You must you be " called " to gain wisdom in magic?
23. what is power in witchcraft and or magic and what is being....?
24. What are the Laws of ;3 Tri's ?
25. What is Aura, and how can you see them?
26. Can you tell me the colors of the spectrum as in greek?
27. Do you know the math and Numerology of the Universe?
28. What is a Magi, Magus, Mage, Magiester, and Adept? and what is the house?
29. What are the Tools of the Witch self ?
30. What mixed up the Shaman and witch ideals and why is wiccan at the top?
| the gift of foresight 'thanks ts" | by Lux for everyone |
TWO TRAVELING ANGELS
Keep reading to the bottom of the page-don't stop at the feet (You'll see).
Two traveling angels stopped to spend the night in the home of a wealthy family.
The family was rude and refused to let the angels stay in the mansion's guest room.
Instead the angels were given a small space in the cold basement.
As they made their bed on the hard floor, the older angel saw a hole in the wall and repaired it.
When the younger angel asked why, the older angel replied,
"Things aren't always what they seem."
The next night the pair came to rest at the house of a very poor, but very hospitable farmer and his wife.
After sharing what little food they had the couple let the angels sleep in their bed where they could have a good night's rest.
When the sun came up the next morning the angels found the farmer and his wife in tears. Their only cow, whose milk had been their sole income, lay dead in the field.
The younger angel was infuriated and
asked the older angel how could you have let this happen? The first man
had everything, yet you helped him, she accused.
The second
family had little but was willing to share everything, and you let the
cow die. "Things aren't always what they seem," the older angel
replied.
"When we stayed in the basement of the mansion, I noticed there was gold stored in that hole in the wall.
Since the owner was so obsessed with greed and unwilling to share his good fortune, I sealed the wall so he wouldn't find it."
"Then last night as we slept in the farmers bed, the angel of death came for his wife. I gave him the cow instead.
Things
aren't always what they seem." Sometimes that is exactly what happens
when things don't turn out the way they should. If you have faith, you
just need to trust that every out come is always to your advantage. You
just might not know it until some time later...
TSWide@aol.com
Thank You So Much!!!!
TSWide@aol.com
Thank You So Much!!!!
| covenism, does it have rules? | by Lux for everyone |
yes and no, so can you tell me abit of them?
| what gifts are granted to you natural or taught? | by Lux for everyone |
can you tell me, why others seek?
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