Fairies and the Dead - An Excerpt from my W.I.P

The following is an excerpt from my forthcoming book 'Fairies: A Guidebook to the Good People'


Fairies and the Dead

The relationship and connection between the fairies and the dead is a complex one, and likely always has been. The human dead aren't fairies, except when they are. Fairies aren't the human dead, except when they might be. The places of the dead belong to the dead, except when those places are fairy mounds, like the neolithic tumuli. Even the Slua Si, whose name means 'fairy host', are sometimes said to consists of the spirits of human dead, as in some cases does the Wild Hunt, making it hard to draw any clear lines between the groups. In a very general sense we can say that human ghosts are not the same as fairies, but fairies can include people who were once human. The key difference may be, as we shall see, how exactly the human came to join the Fey.

Kildare, Ireland

There is some old Celtic belief, recorded by the Greeks and Romans, which hints at the idea of rebirth or reincarnation, that a person born in our world was dying in the Other World and a person who died in this world was born in the Other World. This idea, perhaps, explains the reason that fairies who wed mortal men were known to cry at births and laugh at funerals. It may also explain in some way why the Irish name for the Other World, an Saol Eile, literally means 'the Other Life'. It is not just another world in the sense of being a place, but it is also another life, another type of existence.

There is some suggestion that the initial depiction around the 16th century of fairies as small beings was actually related to the connection between fairies and the dead and the belief that human souls were small in appearance when separated from the physical body (Briggs, 1976). In turn this idea may reflects a related idea, that the soul was separate from the body and could leave it at times, either temporarily or permanently. We see this in the folktales were a person is taken by the fairies but their dead body is left behind and in anecdotes where a person goes into a trancelike state while their spirit is off with the fairies. The idea that the soul can be separated from the body and once separate has a reality and substance that can even be injured is an old one seen in multiple sources (Walsh, 2002). It may be difficult for us to grasp the idea of a soul as a tangible, physical thing when our modern culture tends to prefer the idea of souls as insubstantial and ephemeral but it’s clear that the older belief gave the soul substance.

Fairy tree with rags in a cemetery, Boa Island, Ireland

Another level of entanglement is more straightforward, that is sometimes the Fairies are known to take people to join them and often these people were thought to have died. In a wide array of folklore from Ireland and Wales we see stories where a young woman is thought to die and is buried, only to be seen later among the fairies in one context or another. In at least one story it was a young man who died and was buried, only to have a fairy doctor tell his family that he was among the Other Crowd; when they attempted to retrieve him he appeared and begged to be allowed to stay with the people of the sidhe (Briggs, 1976). The Scottish witch Alison Pearson claimed a dead relative was among the fairies and that it was he who acted as her familiar spirit with them (Wilby, 2005). Getting back to the earlier point about the soul as a tangible presence we must understand that these are people with presence and physicality who were interacted with and who are clearly counted among the ranks of the fairy people.

In the book ‘Fairy Faith in Celtic Countries’ several anecdotes are related that connect the Good People directly to the dead, in both the sense of describing some fairies as being humans who have died as well as saying some of them are people who were taken and thought to have died. One person related a story about a woman who died and shortly after, before the body had been buried, her husband was visited by one of the Good People who told him she wasn’t dead but taken by the fairies; the husband then waited by the body with the door open and his wife came in to see her infant at which time he grabbed her (Evans-Wentz, 1911). After being restrained and struck with a charm he had prepared the wife returned to her body, as the story was related, which revived and she went on to live a long mortal life (Evans-Wentz, 1911). In another tale with a less pleasant ending a bride died at her wedding, only to appear to her new husband later and tell him that she was actually among the fairies and that if he went to a certain place he would see her passing by and could save her (Evans-Wentz, 1911). The husband went as she’d told him to but when he saw his bride among the fairies passing by he found himself paralyzed and unable to move to grab her; he never saw her again after that, but refused to re-marry (Evans-Wentz, 1911). The people interviewed in that section of the book, who were relating the beliefs of different areas of Ireland around the turn of the 20th century, also made it clear that there were fairies who were never human and had never been human, assigning them origins among the Fir Bolg and Tuatha De Danann, as well as saying they were fallen angels. There were also those among the human dead who could and did return as ghosts or other types of undead spirits that were not considered fairies.

The entrance to Newgrange, sometimes called Bru na Si, known as a fairy mound, home of the Gods, and a neolithic burial place

The subject of the fairies and the dead is not a simple one, but it is clear that the two groups are intertwined. There are those beings who were never human spirits and those human spirits who are not and will not be fairies. But there are also those who were once human and are now fairies because the fairies themselves added the human to their ranks. The different layers of belief make it apparent that while there was crossover between fairies and the dead there was also distinction and separation of the two groups in other ways. If one could imagine it as a Venn diagram we would see fairies as one circle, the human dead as another, and the area where the two circles overlapped – how small or large that is no one can say for certain – would represent those who fall into both groups.



References:
Briggs, K., (1976) A Dictionary of Fairies
Evans-Wentz, W., (1911). The Fairy Faith in Celtic Countries
Wilby, E., (2005) Cunningfolk and Familiar Spirits
Walsh, B., (2002) The Secret Commonwealth and the Fairy Belief Complex


All text and images copyright Morgan Daimler

Spirituality - Why I Don't Believe in Easy

  The other day I was talking to a friend and I happened to mention that when it comes to spirituality I no longer believe in the concept of easy. Simple, yes, because there are aspects of spirituality and spiritual practice that can be simple. But easy, oh no, easy is one of those things that will trap you into laziness and inattention. More often than not the simplest things are actually the hardest precisely because they require the most attention not to mess up. Something that is complicated or difficult by its nature requires a lot of care to do correctly and so we tend to be less inclined to slack when we do those things. Lighting a candle seems easy doesn't it, but when you are doing it with a spiritual intention you have to always guard against the simple action becoming routine and then losing its purpose and power. After all, what is the difference between lighting a candle for its physical light and lighting a candle for a spell or a prayer, except the focus and intent you put into it?

Do you see what I mean? Easy is a deception. Constant vigilance is necessary to keep simple from becoming ineffectual, and that makes simple very, very hard to do properly.

There are many aspects of pagan spirituality and witchcraft that seem easy. They aren't. And so they are usually the things that are most often neglected or messed up. Shielding. Warding. Cleansing. Offerings. These should all be simple to do, and done regularly, yet too often they fall by the wayside or are not given the attention they deserve.

The difficult thing about having a regular spiritual practice is doing the easy things well when the easy things become routine. Because what is easy is to fall into that sort of mindless action that happens when we've done something so often that the doing becomes automatic. When we light incense regularly in our spiritual practice how quickly do we stop doing it with intention and just light it so we can move on to the next step? When we pour out a bit of drink or give a bit of food as an offering to the spirits [outside of ritual] how quickly does the action become habit and the meaning get lost? doing by rote means doing by reflex without the mind engaged and with things like spirituality and witchcraft that isn't always the best idea. Easy is hard.

As soon as we stop thinking about what we are doing and why we are doing it, we are in trouble. Because like everything else, once we stop thinking about it we stop caring about, stop putting emotion and energy into it. Laziness and lethargy sneak in and it is surprising how quickly we can stop doing the 'easy' things altogether. Stop grounding and centering regularly. Stop shielding constantly. Stop cleansing often. Stop all the basic things that the complex things are built on, without realizing that in the process we are undermining ourselves.

I'm not saying everyone has to take their spirituality to a professional level, of course, there have always been lay people in every religion and its fine if spirituality is a casual concept for you. However even a casual spirituality should be done well if you are going to bother doing it at all. I mean I'm not a professional baker, but if I bake a cake I want to do my best to get the best result and the same should hold true for any endeavor including spirituality. Otherwise why bother at all?

I don't believe in easy anymore. The easier it looks, the harder it will be to do well for any length of time.

Everyone's Favorite Topic - Fairies, Humans, and Sex

  One of the most consistent threads among the folklore, and one that I've touched on previously is also one that seems to endlessly fascinate modern people: fairies and humans as lovers. While some today like to scoff at the concept as the fodder of lascivious imaginations and trashy novels it is actually an idea that is found and reiterated in mythology and folklore as well as anecdotes into the modern period. As my friend over on the Seo Helrune blog points out in the article 'Elves and Sex' in the medieval period it was common for the Anglo-Saxon word for elf to be glossed with incubus, precisely because of their reputation for sexual interactions with women. Since Seo Helrune covered the Norse and Icelandic material so well on the subject I thought today I'd take a look at the Irish and more widely Celtic.

Probably the oldest examples we have of these stories come from mythology, although I admit it gets murky to delve into this in the Irish were the Gods and the aos sidhe are often only thinly divided. We have the story of Niamh and Oisín, where Niamh is usually described as a woman of Fairy although she can equally be called a Goddess as a daughter of Manannan. Although it involves reincarnation and a Goddess reborn as a human, we also have the story of Midhir and Etain, where Etain is born as a human girl and is courted and won by the fairy King/God Midhir. There is Áine, who we know is a Goddess but is also a fairy Queen, and who is the progenitor of the FitzGeralds; she took the Earl of Desmond as her lover and gave him a son, Geirriod. In a similar vein there is the McCarthy family who are said to be descended from Cliodhna - Goddess and fairy Queen. In the second two stories there are overtones of the sovereignty Goddess marrying a mortal lord to legitimize his rule, but in all the stories we see an Otherworldly being taking a mortal as a lover and in three of the tales having children with them. We could also add the conception of Cu Chulainn to this, although it is a bit more metaphysical in some versions, as we see Lugh - again a God and one of the aos sidhe at this point - coming to Deichtine either in reality or in a dream and fathering Cu Chulainn on her.

'La Belle Dame sans Merci'

Beyond the mythology we also see many examples in older folklore. There were several types of fairies specifically known for seducing mortals, including the aforementioned Leannán Sí as well as her male counterpart the Gean-cánach; these generally did so to the mortal's ultimate detriment. However stories of mortals having sexual relationships with fairies, often producing children, are found across fairylore and with a wide array of types of fairies including kelpies, selkies, aos sidhe, and lake maidens. In the kelpie lore the kelpie can be male or female and while kelpies are more known for tricking and harming people in these cases the kelpie falls in love with the mortal and seduces them. Sometimes the mortal awakes after a tryst and sees their sleeping lover only to notice the telltale bit of water-weed in their hair, or dripping water, or other give-away sign that reveals their nature and the mortal flees. Other times the two wed and only after a child is born does the mortal realize their spouse's true nature and leave; although their is one iteration of the story where a male kelpie captures and imprisons a mortal girl as his 'wife' and she escapes after a year, usually leaving behind a son. In the selkies tales the male selkie woos the mortal girl to his home under the waves, while the female is only taken as a bride to a mortal - in the stories - if her sealskin coat is taken from her. Again however children are the usual result of the marriage. You can see the pattern here. The aos sidhe stories appear under a variety of forms usually with the human being kidnapped or taken into Fairy, sometimes willingly sometimes not. The lake maidens of Wales usually are willing wives but come with geasa, and once those taboos are broken they immediately leave, like the selkie bride finding her sealskin, returning to the waters they came from. 

Some versions of the story of the MacLeod Fairy Flag say it was a gift to the family from a fairy lover who had born a MacLeod child. One of the most widespread stories found in fairylore across different Celtic cultures is that of the borrowed midwife who anoints the baby's eyes and accidently touches her own, only to be granted true sight and realize that she has delivered the half-fairy child of a local girl*. This girl has been taken into Fairy as the wife of one of its inhabitants and obviously just proven that humans and fairies are in fact cross-fertile. Which shouldn't be surprising since one of the leading theories about changelings is that fairies steal people to supplement their own population, and that doesn't exactly mean the people become fairies so much as it means the people make more fairies, as the midwife tales illustrate. The gender-flip version of this story might be the Ballad of Tam Lin although Tam Lin is more properly a Changeling as opposed to being a true fairy himself; in the story however the mortal girl, Janet, does not know that until after she's taken him for her lover and conceived his child. Only when she goes to the well he guards to gather herbs to abort the pregnancy and Tam Lin appears to stop her does she question whether he was ever human**. Many of the Scottish witches who confessed to dealing with the fairies also admitted having sexual relations with them, as opposed to the more usual demonic intercourse other witches admitted to. At least one 19th century Bean Feasa was known to have had a fairy lover as well.

In the book 'The Good People', which is an anthology of collected articles about fairies there are several discussions of more modern anecdotes. These come from interviews with people in Ireland, Wales, and Scotland conducted in the 20th century and looking at modern fairy beliefs. It is, in its own way, the next generation of Evans-Wentz's 'Fairy Faith in Celtic Countries' and it includes some discussion of fairy lovers and of the children born of these unions. Generally to have a fairy lover carried prohibitions (geasa) often of silence about their existence but sometimes it might be something like not striking the spouse three times. With the selkies, who were unwilling brides, the magical sealskin must be hidden, and in Welsh lore a fairy wife was often secured by learning her True Name which had power over her. The children of these unions were known to be uncanny and in many stories were taken into Fairy by their Otherworldly parent; those who remained in our world generally stood out as odd or unusual in their mannerisms and preferences; like their fairy parent they tended to behave in ways that seemed to defy human mores or etiquette as often as not. Children born with selkie heritage were said to long for the sea and often to have webbed hands or feet, as well as dark hair and eyes. 

So, we can see that there's a long established pattern of fairies taking human lovers. Sometimes only as lovers, sometimes as spouses, sometimes producing children, sometimes not. Usually the human half of this equation is someone who has broken social boundaries by seeking the fairies out, such as we see in stories of woman going to do their work in places known to belong to Themselves or going to wells known to be Theirs, or of people who are in a liminal state, for example about to be married. Keep in mind as well this wasn't, for the most part, figurative or imagined - not 'on the astral' as some people might say - but occured in the physical, tangible world. Other people reported seeing these beings in some cases and the resulting children were real, physical children. Usually when the person was taken into Fairy they were thought to have died, which in the parlance of Fairy means they may have actually died in our world. Give that some thought. 

Before you go rushing out to find a fairy lover of your own it is worth considering that as often as not these things end badly. And by badly I mean with the death of the mortal partner, sometimes through mischance and sometimes through violence. In other stories the mortal violates a taboo - a geis - set down by the fairy partner and loses them forever, which generally drives the mortal mad. So this whole concept is a bit more dangerous than your average Tinder hook-up, and shouldn't be treated lightly. 

*in different versions the girl was either thought to be dead, missing, or known to be taken by fairies. In all versions the midwife later sees the husband at a fair and he puts out her eye when he realizes she can see him.
**Oh Janet, really? Seems like the sort of question you might have wanted to ask a smidge earlier, if it mattered. Like before you lifted your skirt.

Further Reading:
Briggs, K., (1976). A Dictionary of Fairies
Briggs, K., (1967). The Fairies in Tradition and Literature
Silver, C., (1999). Strange and Secret Peoples: Fairies and Victorian Consciousness
Purkiss, D., (2000). At The Bottom of the Garden: A Dark History of Fairies, Hobgoblins, and Other Troublesome Things
Narvez, P., (1999) The Good People

7 Snarky But Serious Tips for Dealing with Fairies

Inspired by the always awesome Seo Helrune blog and today's 'Eight Sarcastic But Serious Tips for Necromancy'. I give you 7 snarky but Serious Tips for Dealing with Fairies

Since fairies are pretty trendy right now and people are paying mad money to become a certified Fairyologist - or Fairy Doctor, or Fairyist, or whatever today's popular term is - I thought I'd save everyone some money and offer this free down and dirty guide to fairy work. Think of it like the Cliff Notes version to years of actual experience, study, and effort.

Why Work with Fairies? - You like to live dangerously, right? Not afraid to risk some maiming or madness or inconvenient death? Good. There are advantages to trucking with uncanny things of course or no one would do it, but I just wanted to get that bit out of the way right out of the gate. Now that we've established that you have a healthy disregard for your own sanity and safety I'll point out that those who successfully navigate dealing with the Fair Folk are usually rewarded with knowledge, luck and health. And rumor has it wealth. So there are benefits to establishing a good relationship with Otherworldly beings, and those benefits can be very valuable and even tangible. Of course you aren't allowed to talk about any of that, so should you manage to score some super secret fairy bennies just remember to keep your mouth shut about it, or, well I already mentioned the maiming and madness part right? Another benefit of working with fairies is that odds are good you'll either be given or learn to make elfshot, and who doesn't want to have an invisible means of getting even with your enemies? None of this is free, of course, but don't let little details like that bother you.

Convenience - The great thing about fairy work is that pretty much every culture has fairies, by one name or another, and so no matter where you are you'll be able to find Otherworldly spirits. A smart person would do some research and look into local folklore and stories, but if you really do like to live dangerously just jump right in and see what happens. Best case scenario it'll be fine. Worst case scenario, well, reincarnation is a thing right? Or you could do the research. Dealer's choice.

So, let's get to it then. Here's some tips.

1. Start Small - no pun intended on this one, but if you want to deal with the Fey going right to the ones most likely to eat you for dinner or to turn you into something unnatural probably isn't the best idea. Start small. Like really small. I mean, sure, in stories people like the Brahan Seer or Turlough O'Carolan slept on a fairy mound and were rewarded with amazing abilities, but there's also all those jerks who tried the same thing and went mad for the effort. The thing about fairies is that some can and will help you and bless you in awesome ways - and some can and will torment you and laugh while they do it. Also some think you are a mighty yummy appetizer. So if you begin with something like your house spirit who is already inclined to like you and build a relationship there, you can get the practice in before you move on to bigger things. Although keep in mind your house spirit can also seriously jack you up, so don't slack off just because I said it was a good place to start. Also keep in mind I'm saying 'start' not end - the idea is to slowly build up a network of friends and allies in the Otherworld. Just don't aim above your means right out of the gate.

2. Bribe Them - some people are really against the whole concept of bribing spirits. I suspect these people don't deal with many spirits. Remember how I mentioned that nothing is free? Yeah, funny thing about that is if you don't offer something in payment up front sometimes they'll decide to set the price themselves later on. You do not want this. No one wants this. Being in unspecified debt to a member of fairy is kind of like owing a favor to the mob so you are much better off to go into any dealings with Them paying upfront. I recommend butter or cream, but I'm a bit of a traditionalist. I'd avoid offering blood - your own anyway - or anything else with heavy metaphysical implications for you.

3. Negotiate - Speaking of payments you may find yourself in a situation where you are being offered something you really, really need in exchange for something else. Like your firstborn - what you thought Rumplestilskin invented that idea? Fairies taking babies is an old practice and its a lot easier if one of the parents gives them up willingly. Not all changelings were stolen, some were bargained away, and if you think I'm kidding then please, please, don't try to deal with fairies. No, really. Don't. They may ask for something else but whatever it is you should be asking yourself why they want it and whether you really want to give it up. I mean a soul seems pretty inconsequential until you don't have yours anymore. So don't be afraid to negotiate or even to say no. Sometimes it's just not worth it. Did I mention the butter and cream?

4. Manners are a Thing -  Seriously though, if you want to deal safely with the Good People then you better say 'please' and 'May I?' like you are visiting your Grandmother. And not the nice one who bakes you cookies but the strict one who doesn't let anyone slouch and has plastic on the furniture so you rotten kids won't get it dirty. Although there is a prohibition against saying 'thank you' which many people I know agree is best to follow; say something else instead which isn't 'thanks'. Why no thank you? Some people say it is dismissive, while others say that it is an admission of a debt - see point #2 for why that's bad if you've already forgotten. The key here is be on your best behavior, be polite, and remember that you aren't the one with the actual power here. Which is why you are dealing with them in the first place right?

5. Keep It Clean - I don't know if cleanliness really is next to godliness or not but I do know that the Fair Folk detest filth. You want to know a really good way to ensure that the Good People will be against you? Pee on land that is theirs. True story. A traditional method to keep them out of your home involved dirty water, and it was an old practice to always yell 'Beware' before tossing dirty water out a door or window after cleaning, because you did not want to hit a fairy with that water, should one be passing by. So if you want to work with fairies keep it clean.

6. Don't be an Ass - I suppose I could have put this under #4 but honestly its such a big issue it deserves its own bullet point. I don't know why people labor under this delusion that getting a huge attitude and treating the Good Neighbors like you are some spoiled prima donna and they are your lowly intern is a thing, but it does seem to be a thing so here we are. I have seen popular pagan authors suggesting people make their own fairy* or command fairies to certain tasks and that is just a jerk thing to do. Fairies are independent, sentient beings. Would you walk up to a stranger in the street and start bossing them around? Unless the fairy starts it first and you are being a jerk in defense of yourself or similar, just don't go there. You go there and so will they and that is not a contest you want to get into unless you are 100% confident you will win - and they have a lot more experience at it. Also way more viciousness. So for the love of all that's green and growing don't be an ass unless and until you have to.

7. Speaking of Asses Always Cover Yours - The best laid plans still go sideways so always have a worst case scenario plan in mind. Know what protections work against which fairies - because there is no one size fits all - and know when to bluff and when to run. Have an escape plan behind your back-up plan. And know exactly how far you are willing to go and what you are willing to do. I mean when it comes down to it would you kill something? Would you maim something? Remember tip #6? Well I mentioned don't be a jerk unless you have to but understand if you have to go there you have to go all the way there. You can't half-ass your jerk attitude with the fairies when that attitude is required by a situation. Which by the way is exactly why you don't want to lead off with it, because if you are going full-ass jerk then you'll be wearing iron jewelry and lighting up St. John's Wort and sulfur every day for a loooooong time. This is also why tip #1 is to start small and build up relationships, because if the shit hits the fan you'll need those allies.

So there you go.
Good luck. You'll need it.

*in fairness while they called it a fairy they were actually talking about making a thoughtform or golem. But still the principle of creating your own fairy servant is pretty offensive so here we are.

My Shifting Spirituality and Fairytale Wolves

I've been thinking a lot about wolves lately. I'm in a place spiritually right now that is a bit contradictory - several events in Ireland were very empowering and intense for me and moved me into a deeper connection with the Other Crowd, but at the same time other things have become chaotic as a result. Not all of this chaos was predictable and the wolves are a good example of that. I have a long (like almost 30 years long) running relationship with birds as spiritually significant and I'm not saying that is gone necessarily but it has certainly changed. And I have never resonated with wolves before so that is an entirely new and somewhat strange feeling, yet I am being strongly drawn to them. So I began exploring what wolves symbolize to me and I started with fairytales, a subject I'd already been thinking about; the intersection of the two subjects became something of an epiphany which I'm going to try to convey here as best I can.

 Fairy tales were - if you'll forgive the expression - my bread and butter growing up; I read and re-read Grimm and watched every available Disney movie. Yeah, I was that kid. And as I got older and segued more into the older folklore and folk stories the children's fairy tales kept a place in my heart, although I was cynical enough to see the less appealing patterns in them. The princess with the tragic backstory who needed saving, or else the peasant girl with the same; in both cases the girl was almost always helpless and victimized and just waiting around for the right guy to save her and give her the perfect easy life. (Not a concept that especially appealed to me, by the way, as I always felt that the only one who was going to save me was myself). And of course there was usually the prince or sometimes a woodsman who was the hero*, rushing in at the eleventh hour to save the girl just in time. The antagonist was generally someone with inherent power in the girl's life, be that an evil queen, a step-mother, a witch, or an evil fairy - usually female by the way, because the girl's father generally died or stood by and did nothing to help her - and this antagonist was motivated more often than not by base jealousy. Not exactly the most engaging pattern once you start to see it and it did take some of the luster out of the tales for me, and that was before I got a hold of the original versions of the stories, where there mostly weren't any happy endings, just a lot of misery and retribution**.

In a few stories there is another character though - the wolf. We all know the fairytale wolf of course, the chilling howl in the night, the glowing eyes by the side of the path, the calculating predator that will try to talk you into your own destruction. The wolf, usually labeled the Big Bad Wolf, is a different kind of antagonist. The wolf isn't jealous or vengeful. The wolf isn't motivated by anger or by ambition or lust***. The wolf, you see, is simply hungry and is doing what wolves do to solve that problem and of course in the stories the wolf is anthropomorphized and so uses cleverness and guile to achieve their ends instead of simply attacking the protagonist. The wolf is the archetypal predator and in fairy tales that archetype deepens into that of the antagonist who is truly frightening precisely because they aren't motivated by human emotions, but by simple physical hunger. The wolf schemes to trick the young goats in the story of 'The Wolf and the Seven Young Kids' and Red Riding Hood in 'Little Red riding Hood' with a frightening deviousness that seems difficult to avoid. In fact in both stories the protagonists are only saved after they've been eaten, when a Hero comes along and cuts the sleeping wolf open to rescue them. Which, by the way, doesn't kill the wolf - rather the sleeping wolf is filled with stones and later wakes without realizing what's happened and usually goes to drink and falls into the river and drowns. But is the wolf really trying to kill anyone, or is the wolf teaching the other characters a lesson^? In all the stories the wolf succeeds in tricking the others and consuming them, yet in most they emerge safe - if shaken and wiser - at the end. The wolf may be a harsh teacher, but they are a ultimately a teacher in the stories: about the dangers of not listening to good advice, about the risk of letting in wolves, of the difference between safety and danger. There's some interesting layers of Fairy in there to me, of the supernatural wolf who can consume animals and people without killing them and who can't be killed even by a blade but must instead be killed by earth and water and trickery.

Little Red Riding Hood, by Gustave Dore (d. 1883) 

As I've been rethinking fairy tales, I've been re-thinking where I see myself in them. I am definitely no princess waiting helplessly for someone to come along and save me.  I'm no prince who needs a princess to save - really I just don't see myself in any way as one part of an equation that needs another person to be complete. And I'm not a woodsman or hunter with a sharp ax and a no other purpose but to pop up when a wolf needs cutting open. I've never liked fairytale witches with their mindless evil but I do like evil queens quite a lot as it happens; I admire the way they defied societal conventions to be women with real power in their worlds, but I dislike the random jealousy or paranoia-motivated homicide. But as I've been contemplating the wolf in stories I've found that I do connect to that concept. They are certainly forces of chaos and they seem to defy the whole idea of a clear-cut bad guy because they are just doing what wolves do and trying to get a meal (as opposed to overthrowing a kingdom or your standard step-child murder over jealousy) and excluding interpretive Victorian sexual innuendo they are non-sexual. And in most of the tales the wolf is also playing the role of teacher, giving harsh if memorable lessons to the others. I really resonate with that. They are the one character in the old fairy tales who isn't a victim with a tragic backstory who needs saving or a jerk with a sword who needs someone to save, or the villain driven by jealousy, or traditionally evil like the witches, etc., There's a purity in the danger the wolf represents and in the lessons they teach, as well as the beautiful contradiction of the way they reinforce the need for civilization and solid walls while they themselves live wild and untamed in the trackless woods.
I really admire that story line.

I began my wolf-quest with fairytale wolves and this re-assessment of their role, and from here (probably in future blogs) I will look at wolves in Irish folklore and wolves as they relate to witches, the Good People, and the Gods. These are all heavy, complex subjects and its a lot to unravel. Wolves relate to both the Morrigan and Odin, two deities I am strongly bound to, for one thing and I know there is a lot of material there to process. There is also a great deal of Irish so-called werewolf lore to get through. And on a purely personal level there is the spiritual, experiential side of things. For now, there's this poem I wrote as I meditated on the connection I feel with the fairytale wolf:

I am the Wolf ~ a poem
"You see I am the wolf -
no red clad, hooded maiden,
no ax wielding woodsman,
my role in this fairytale is
neither lost nor saving
but hunting and howling
running wild off the path
and sleeping sated in
your warm comfy bed.
That's the thing about wolves
we like our solitude but
we run in packs too
when it suits our mood.
And I am as much sharp
teeth and terrible claws
as I am soft, warm fur
and endless loyalty.
I am all of that and more,
enchantment and fierceness
Magic and menace.
You see I am the wolf
And in my story
the wolf always wins."
- M Daimler 2016

*There are some exceptions to these of course, like Hansel and Gretel were Gretel is the hero who saves her brother by shoving the witch into the oven. I'm speaking in general terms here.

**In most of the older versions for example 'consent' isn't really a thing, and the princess being conscious isn't even a requirement so in several versions of Sleeping Beauty she conceives twins while still under the curse. So much for that awoken by a kiss bit. In the older Cinderella after she marries the prince she forces her stepmother to dance to death, and in the original Little Mermaid Ariel fails to get the prince and becomes a wind spirit - and so on.
***I know a lot of later commentators do try to make everything in fairy tales into analogies for sex, including the wolves, but I suspect this is more a reflection on the culture of that time than the actual story. For a person who had no real wolves howling in the night to fear it might make sense to see the wolf as a symbol of lust or sex, but for the people first telling the tales who shivered at the sound of wolves in the darkness I think they meant the wolf to be a real wolf. To them the wolf was an animal who did lurk in the woods and who would eat little goats and pigs and even maybe naughty little girls who wander off the path into the trees.
^In the oldest version of Little Red Riding Hood the story ends with both Grandmother and Red being eaten and never rescued, but I'd still argue in that case the lesson is being taught to the reader, albeit with a far grimmer tone. I did say before that the original versions didn't have happy endings. 

Quick Thoughts on Apotropaic Iron

there seems to be a lot of confusion about the apotropaic qualities of iron.
So, let's clear some points up.
Iron is said in folklore to protect against a wide range of spirits and negative magics including [most of] the Good Neighbors and Alfar, Ghosts, Demons, and witches. Iron objects deter the majority of the Other Crowd who are averse to its presence and things like knives, scissors, nails, and horseshoes were recommended as protective objects. It is said that cemeteries had iron fences to contain any ghosts inside. Similarly older folklore said that demons were also repelled by iron, and it was believed to break the magic of witches. A horseshoe hung up above a doorway kept out a wide range of spirits as well as protecting from baneful magic.
Many people are familiar with the term 'cold iron' and associate it today with pure or simply worked forged iron - what is technically called 'pig iron' or 'crude iron'. Historically the term cold iron was a poetic term for any iron weapon and is synonymous today with the term 'cold steel'. So when you see a reference to cold iron it is talking about an iron weapon, usually a sword or knife.
As to iron and steel - they are effectively the same substance and have been treated that way in folklore and for apotropaic purposes historically. Steel is between 90 and 98% iron depending on the alloy, so a steel object is obviously mostly an iron object.
Those who are seeking to encourage the presence of the Gentry should remember their dislike of iron and limit its presence. On the other hand those seeking protection from Otherworldly influence would do well to keep iron or steel objects around. Remember though that I said earlier it is a protection against *most of* the Good Neighbors. In folklore there are some Fae it is known to have no effect on, including Etins, Redcaps, and spirits associated with mines or forges. Other protections are required for those, like salt or silver.

*editing to add:
in my experience iron ore and stones with high iron content work the same as iron, but to a weaker degree, ie hematite which is about 70-ish% iron and magnetite (72% iron) both work to deflect negative magic and to deter ghosts, negative spirits, and the Fey who are sensitive to iron but not as intensely as worked iron (even so-called 'pig iron'). 
Iron ore is most often hematite or magnetite along with a few others with a slightly lower iron content so it makes sense that they work in a similar fashion to iron. A variety of crystals also have iron as a component which is what give them their color, such as peridot, but usually not in an amount that would act as an effective deterrent (although I think its unlikely any Fey would wear them or desire to be around them and if you offer crystals to the Other Crowd I might suggest looking for ones without iron content)

- M. Daimler, 2016

The Doubled Edge of Fairywork

Sometimes people ask me why I don't talk much about personal practice and experience with the Othercrowd, beyond a handful of anecdotes that I repeat and some fairly generic for-public-consumption stories. I'm pretty free with talking about experiences that occured with other people, about being pixy-led, or seeing fairy hounds, or items being taken and returned. And I will talk about the numinous, about the Gods even the liminal Gods, pretty easily. So why not share more of the deeper personal things?

It's a hard thing to talk about for many reasons. Certainly one is that I worry about people questioning my sanity as I talk about these experiences. Its funny how we can talk about things with Gods and people are, if not supportive, at least more willing to consider possibilities; even ghosts are met with a basic assumption of the person's sanity. But when it comes to the Othercrowd, at least in my experience, people are far quicker to jump to 'crazy' to explain away something. And of course I worry that in speaking about it I'll say too much and lose their favor which is a concern supported by folklore - the quote may go that the 'first rule of fight club is don't talk about fight club' but in my experience that is far more applicable to fairies. There's also always the worry that people simply won't believe me because its so difficult to convey these experiences in words without making them sound trite and contrived. Even I don't think some of them sound believable when I tell them, and I was there when they happened. So there's the fear that people just won't believe what I'm saying is true.

And there's the worry that they will.

I feel often like I am talking out of both sides of my mouth, saying on one side to seek Themselves out for their blessings and friendship and on the other to avoid them because of their mercurial nature and danger. And the Heaven and Hell of it, if you'll pardon the expression, is that both are equally true. Because I do think there's value in keeping the old ways and the reciprocal relationship with the Good Folk that has existed for many hundreds, if not thousands, of years - and indeed part of my service to Them as a priestess is to do what I can to keep those old beliefs and traditions viable - and I think that people should be encouraged to do that. But I also think that modern pop-culture has done the Fairy Faith no favors and that people do need to be reminded of the respect and fear that They are due and why they are due it. So its seek Them out and encourage Their interest in you but at the same time be cautious of Them and don't get Them too interested. And if that's a contradiction, then consider it your first lesson in fairywork.

I talk a lot about the darker side of Fairy and the dangers of the beings who dwell within it, and I do that on purpose. The Otherworld and its inhabitants are not the stuff of young adults novels and LOTR fanfiction. I see too many people who plunge head first into seeking the Gentry out, heedless of any potential danger, and my instinct is to warn people. I'll use the analogy of hiking here, that hiking on a summer day seems really appealing because its so beautiful and looks so easy - you just start walking in the woods, isn't that nice? And you know most of the time it will just be nice and pleasant and nothing bad will happen. Nothing at all will happen except for you getting some exercise. But - oh, there's always a but isn't there? - anyone who is an experienced hiker knows that there's always a chance of getting lost, or falling and getting hurt, or being attacked by an animal, or eating something that looks familiar but isn't what you thought it was, or...or. You see? And that's what I might say that Fairy is like. And if you get lost or hurt or attacked you had really better know what to do about it.

And there's a part of me that doesn't like to talk about some things I've seen or experienced because I worry that it may give people the wrong idea, may make things seem more alluring or good than they actually are. May make people forget the danger. May create that urge in people where they want to have that same experience because they are hearing the beautiful experience and not grasping the fuller context.

I am not yet 40 years old and I have seen things that I will never stop seeing - not horrible, terrifying things either but things so beautiful it breaks the heart and so enchanting it makes everything in mortal life seem a pale shadow in comparison. Beauty is a poison in its own way, and it sinks into the bone beyond removing. The stories talk about that too but we don't want to see it most of the time because we like the idea that people can be saved from Fairy in the end and return to their lives and be happy here. But once you've heard that music and once you've seen those shining halls you lose a part of yourself to the sound and sight of it and there is no real coming back from that. The old stories talk about that too you know. And ultimately I don't want the responsibility of leading someone else where I am, aching for a world that isn't here and that nothing here compares to.

Fairywork is worth doing and it has benefits that make it worth the risk, like any other dangerous thing. But it is dangerous both in Fairy's ability to actually harm a person and the way its enchantment changes a person. It is something that must be done with care and with constant vigilance to be done well, or something that must be done lightly to be done safely, or something that can and will consume a person. I suppose I talk about the things I do because I'd rather be a horrible warning than a great example, to paraphrase Aird,.

And so when I talk about it I try to talk enough to encourage people to want to do it, but not enough about my personal deep experiences to give the impression that losing your soul to it should be a life goal. And I try to emphasize the danger so that if things go sideways people can't say they didn't know the pitfalls and bears where there along the trail the whole time.

Meeting a New Liminal God

I'm on a brief hiatus at the moment, and today is Thanksgiving here in the US, so I am re-posting this from my other blog 'Into the Twilight'. Its a look at more of the personal side of my witchcraft practice. Enjoy!



Generally speaking in my practice of Fairy Witchcraft I honor two main pairs of deities. From Bealtaine to Samhain the Lady of the Greenwood and Lord of the Wildwood hold sway as the rulers of the summer - what some may choose to call the Summer Court - and they are powerful as well during the full moon at any time of year. From Samhain to Bealtaine the Queen of the Wind and the Hunter have dominion as rulers of winter - what some might choose to call the Winter Court - and as well they are powerful during the dark moon throughout the year. I've also mentioned that there are other liminal fairy gods that people may connect to and discussed a few others that I am aware of, although I don't personally connect to them.







I've long felt that eventually I'd probably end up with seven Fairy gods for a variety of reasons, including the fact that 7 is just such a strong number in the folklore and in the system as its unfolded. But after all these years there were only the four and many times I feel as if I barely know or understand them. Which is probably a fair enough assessment really. But the thing about anything and everything to do with Themselves, even the ones that are Gods, is that you have to expect the unexpected and things often happen when you stop looking for them to happen.

So its the dark moon, and I'm up on social media and a friend happens to make a comment on her own page about polytheists needing to actually focus on doing and not talking (I'm paraphrasing). And this friend tosses out an offhand comment wondering if there is a goddess of such-and-such and unbidden I find myself wondering if there is a God of Shenanigans. Because there is a long running joke at this point about myself and a propensity for shenanigans (in the sense of mischief or high spirited behavior with maybe a small dose of secret activity). And without thinking I go to my own social media page and start typing about how if there were such a deity surely they would be a fairy god because fairies and shenanigans go together (again paraphrasing). And I joked that perhaps I should set up a shrine....and as soon as I typed it, actually as I was typing it, I had that sense of the numinous, of presence, pressing in on me, and I thought oh dear....

It seems I have found, quite without meaning to or looking, my fifth liminal fairy god. I meditated on him later and was given three names for him - titles all of them, just like the other liminal Gods prefer titles. although they so far have stuck to single titles. He told me to call him the Knight of Love, and the Keeper of Passages, and the Lord of Mischief. Shenanigans seem to sum up his nature pretty well; he is a spirit of gentle mischief and of cleverness, of high spirits and of fun, of the sort of devilment that never really results in permanent harm but can be quite irritating. I rather suspect he likes to hang out wherever the craic is mighty and may in fact influence the mood and spirit of a group or place. He inspires reckless love and passion, but all in the sense of genuine enjoyment and bliss. He loves a new adventure and seeing what's around the next turn but he also guards the pathways and roads Between - because he knows them all. He loves a good joke and admires the sort of trouble that a person gets into when they are having too much fun to care. In that sense he is a rather dangerous sort, but then he's of Fairy, so that's to be expected. Safe isn't exactly something you're going to find in abundance among Themselves. I do get the sense though that as much as he may encourage you to get into trouble he'll be equally quick to help you find your find your way out again.

I saw him as a young man, fair haired and light eyed*. I also got the impression of both endless sky and deep earthen tunnels around him, so again, pretty transitional. I believe his animals are foxes, otters, crows and swans. Both the colors red and white came through strongly with him, but he appeared dressed in black and green. I gather he'd like offerings of the traditional sort, milk, cream, bread, but also beer or hard liquor, and anything associated with happiness or good memories, or that symbolizes shenanigans by nature. He belongs to the Winter, properly, but I think he moves easily and freely between any and all times and places. I might choose to honor him especially on Samhain, as the year turns, and since I 'found' him, or he revealed himself, on the eve of the Dark moon I'd associate him with that as well.

It will certainly be interesting to see where this goes from here.

* I'd be surprised if that has any permanence to it. I gather he can appear however he chooses, which is no surprise.

Stepping Into Brigit - a Review

  Many people are familiar with my dedication to the Morrigan but what may not be as widely known is my love of Brighid. It is, by its nature, a different sort of love, but it is just as much a presence in my life in its own way. So when I was asked to help Beta test* a new course 'Stepping Into Brigit' designed for people interested in Brighid to learn about and connect to her I jumped at the chance.

The course is set up as an 11 module course, with each module containing multiple lessons, and is meant to be done - ideally - over a month. With roughly 38 overall lessons to complete (course surveys excluded) one would need to either decide to do one or more lessons a day or set aside time every few days to do a full module in order to finish in a month. What I liked about the set up though is the learning is self paced, so that you can choose to it at whatever speed you like and in whatever fashion works best for you. I took the 'chunky' approach myself and did a full module at a go because that was what worked best with my schedule, although other people may find a slower spacing better.

Each lesson is fairly thorough but also brief. At some points I felt perhaps a bit too brief, but the idea was to take time with each one and contemplate it, write down thoughts and reflections on the material, and really process it, rather than rushing through to get to the next one. They often included outside recommended reading or references to follow up, such as the Story Archaeology's entry on discussing her which should take some time to do. With that in mind the size of each lesson is pretty good, and it really was designed to encourage engagement from the student. I also like the use of mixed media throughout the course which used text, images, videos, and audio clips.

The material looks at Brighid in a holistic manner including both the pagan Goddess as well as the Christian saint, and while I didn't feel the same engagement with the material relating to the saint that reflects more of my own bias than any flaw in the course. It certainly was the most well-rounded view I think I've seen and I can't fault it's fairness in giving an equal voice to all sides. the material is generally presented without any favoring of one opinion over another and with clear citation of sources, allowing a student to draw their own conclusions for the most part about the very complex subject of Brighid pagan roots and Christian history.

Speaking of sources, I really did like the way the course offered a lot of quotes directly from source material. I think often this is the best way to let a student contemplate the original material without the filter of an author's opinion. I also like the amount of poetry included and the way that allowed me, as a student, to experience the material without overthinking it and to appreciate the beauty of the ideas presented. I also liked the option of entering feedback after each lesson, to share personal experiences or thoughts. I did feel there was a lack of more directed exercises beyond the journaling being encouraged, but I acknowledge that not all students want to feel like they have written homework to complete. The overall feel of the course was contemplative and engaging without being tedious or excessively 'school-like' in its feel, which I think will have a wide appeal to modern adult spiritual seekers.

There are many people out there interested in Brighid and many seeking classes or courses online to help them better connect to spiritual things of interest. For those looking to learn about and connect to Brighid I think this course would be a good option, if you find that online courses are generally a good option for you. As with any such course it requires a person to be self-motivated to do the lessons, and to incorporate the material in a practical manner. However for someone who has the desire to truly make use of what this course is offering I think a great deal of valuable knowledge can be gained here.


*to be clear - I was asked to Beta test the course by its creator, but this review is being offered by me freely and without any compensation. As far as I am aware I was asked to help test the course in part because of the book I had written on Brighid and my knowledge of Her, and in the interest of transparency my book Pagan Portals Brigid is recommended reading for this course. However I would not and will not endorse nor recommend anything I do not genuinely see value in and my opinions offered here are honest; had I not seen value in the course on its own merits I would simply not have reviewed it.

a Prayer to Brighid

Brighid, Lady of healing
May we find wholeness in troubled times
Brighid, Lady of the smith's flame
May we forge a brighter future from uncertainty
Brighid, Lady of sweet speech
May we raise our voices in eloquence and strength
Brighid of the Hospitalers,
May we support those in need around us
Brighid of the Judgments,
May we act fairly to all, friend or foe
Brighid of the Cowless,
May we protect the helpless among us
Brighid of the Tuatha De Danann
May we find courage to endure every challenge
By the endless sea
By the ever-changing sky
By the firm earth
Let it be so

- M. Daimler, 2016

statue of Saint Brigit, Kildare, Ireland, image copyright M Daimler 2016

Muddy Boots, or Setting My Feet on the Path Before Them

my 'sacred' boots, which have crawled through souterrains, walked up sacred hills, cleaned a holy well, and delved deep into the Morrigan's cave

I left for Ireland on October 25th, to help co-facilitate a Morrigan sacred sites tour. I was very excited, and had high expectations of connecting more deeply with the Morrigan, Badb, and Macha on their own sacred ground at places where their stories had taken place. The tour had been arranged by Land Sea Sky Travel and hit, in my opinion, all the major sites I'd want to have gone to from the well known like Teamhair [Tara] to the more obscure like Boa Island. It was a wonderful opportunity to connect to the Morrigans and I hope, very sincerely, that it served that purpose for the people who went on the trip.

My own journey went sideways, as they say, almost immediately, and that's the story I'd like to tell here. Because its mine to tell and because parts of it I'm compelled to share publicly.

Hawthorn on the side of a path leading up to the cairns of Ceathrú Chaol [Carrowkeel]

I have mentioned, I know, that while I am a polytheist and do honor the Gods my primary focus is on the aos sidhe, hidden folk, and land spirits. This is true. However on a trip like this I honestly expected that the main focus would be on the Gods - the Morrigan, Badb, and Macha - and on connecting to the land itself in a broader sense; that the Good People, while obviously always a factor, would be a background consideration. It became clear almost immediately that this was not to be the case, and then increasingly obvious that everything altogether was shifting in ways I had not anticipated. But now I'm getting ahead of myself.

After a bit more than 24 hours of travel time we landed in Dublin, a day before the tour was to start. I and my friend Melody who was traveling with me met up with my co-facilitator Stephanie Woodfield and her companion Ed Rickey and then Vyviane of Land Sea Sky Travel. Since we had come in early a group decision was reached to take the day and go down to Kildare and I was excited to see Brighid's Well (or wells as it turns out). The drive was lovely and I was struck the entire time by how much everything felt like home to me - not in a deep metaphysical sense exactly but in a literal, visceral way. It was actually disorienting; I don't travel much and I'm used to when I do travel feeling very much like I am somewhere foreign whether I'm in Florida or California or western New York. But that wasn't so in eastern Ireland, it all felt like I could easily still be home, and it was an odd feeling to be sure.

Brighid's Well (the old one, so I'm told)

So we went to Kildare, to what I am told is Brighid's Well 'the old one' - of course there are many Brighid's wells - but this one did feel powerful and special and I quite liked it. I won't say exactly what happened there, but I had a moving experience praying for my younger daughter that was both odd and beautiful. Then we went to the other well, the more well known one with the big statue and nice shrine, and the sideways-ness began. Because as soon as we got near it, well it wasn't Brighid at all that I was aware of there but Themselves entirely. And that wasn't what I'd expected. It wasn't bad exactly, but it was strong, and obvious that I had their attention. However all things being equal I dismissed it since things like that can happen - have happened to me - and I assumed it was the location and being in Ireland.

The second day we joined up with the people going on the tour, and a more excellent group no one could hope for. I could write an entire blog just about how wonderful they were, but just take it as a given from here out that they were the most amazing 15 people - their stories are their own though and I don't feel its my place to speak to them, except where they touch on my tale here so I'll leave it the individuals to decide what they may or may not want to share for themselves. We got everyone together and we went to Knowth and Newgrange. I will confess that Newgrange itself underwhelmed me although I quite liked Knowth. That aside though for the second time in as many days I found that while I was aware of the presence of the Gods it was the aos sidhe that dominated my attention. We had had lunch at the centre's cafe and I had kept several of the wrapped pats of butter, stored in a plastic bag in my purse* and as we roamed the grounds at Newgrange, while the others felt obligated to pour out offerings to the Gods, I found a tree near the boundary which was Theirs and made my own offering there, to the Other Crowd.

At the end of the day we went to the lovely cabins we were staying at for the first part of the trip. I found a post on the fence line, right in front of a small stream, across from our cabin and set about making offerings there - it would become a sort of impromptu altar for the time we were there and I would make butter and cream offerings there every morning. That night I ended up giving a spontaneous workshop on the Other Crowd, Good Manners, and How Not to Get Taken after one of our tour people went out walking and heard voices in the darkness calling him to join them (not human voices). Being he is a skilled musician I was fairly concerned by this and it became a running joke - of the seriously-though variety - to make sure that person stayed among the mortal people.
When I went out the next morning to make an offering of cream there was a fairy ring in the grass in front of the post I was making the offerings at.
Have you ever had to go into a cabin full of people you either just met or possibly don't know well in person (my traveling companion excluded) and try to explain why the spot you've already mentioned as a place to make offerings to the Good Neighbors now has to be approached with care due to a fairy ring? It makes for interesting breakfast conversation.

The next day we went to Heapstone Cairn and then Cheathrú Chaol [Carrowkeel]. Heapstown Cairn is associated with the well of Slaine and is a place with strong ties to the Tuatha Dé Danann, especially Airmed. We did our opening ritual there and it was a good solid ritual to the Morrigan. But if you're guessing that, just like before, I felt the presence of the Gods but was far more keenly aware of the Good People you are starting to see the same pattern I was catching on to, although at this point I was ignoring it. I was here to honor and connect to the Morrigans as a priestess of Macha and that was what I wanted to do. I was seeing this as a once in a lifetime opportunity for that connection, and while I did appreciate the feeling of intense association, I suppose you could say, with the aos sidhe that wasn't what I had intended the focus to be.

You know what they say about the best laid plans...

Heapstown Cairn had a strong presence of the Other Crowd, both within it and in the little groves around it. I felt it and so did a few others in the group. It was an old feeling but quiet, contemplative. Cheathrú Chaol though - oh that place! I loved it from before I saw it. I loved it as we approached it and I saw the rising wall of hills. I loved it as soon as I set foot on the ground. We drove in and the mist came down like a wall, so that we hiked up to the cairns in a shroud of white. We arrived at the first cairn, carin G, and I went no further - if I were to say I had arrived home anywhere in Ireland it was that place. It is sacred, deeply so I think, and it is very full of the Otherworld. I went in to the cairn and refused to come out again until I was genuinely afraid that Vyviane might have to come get me, and I wouldn't let that happen. I won't share my actual experience there, but I feel like I left a piece of myself behind, and I walked away with two Irish pennies and shell in exchange. It was a fair trade.

The next day we went to Boa island for a ritual to Badb in the cemetery where the two Janus stones are. That place is quite amazing all on its own, and the feeling of walking on the ancient dead is strange, but the energy overall very peaceful. We chose to do the ritual under the cemetery's only tree, towards the back and I stood with my own back to it, just in front of a large white quartz stone thrusting up from the ground. the tree was being overtaken by ivy and honestly that was all I noticed before we started. This, dear readers was a serious error on my part**. So we began and as we got to the part where there is a ritual meditation, and Stephanie began reading it while people relaxed and tranced out, I became keenly aware of a door opening behind me in the trunk of the tree. My eyes focused on the small branch hanging over my head and down in front of my face and it occured to me, suddenly and simultaneously with the door appearing, that the tree was a hawthorn.
Sitting inside our warded space with a group of people mostly in open trance.
Oops.
Suffice to say I handled the situation and everything was fine, because we had a motto going on this tour of 'no crow left behind' [crow meaning tour participant] and I have a strong sense of duty to people I feel responsible for. I will not make that mistake again though and afterwards I was sitting on our coach eating salt from a packet out of my purse (salt and butter, great things to carry around).

Rathcroghan was next on our itinerary, on the dark moon the day before Samhain. We started at Ogulla, a triple holy well, then went to the Rathcroghan mound. Walking up the mound I could feel that it was a sidhe but at this point I was kind of accepting that all the old cairns and burial mounds are. We were being guided by Lora O'Brien [can't recommend her highly enough by the way] and when we reached the top, up the eastern entrance, she had us all take 16 big steps out to demonstrate the size of the mound; I found myself walking straight towards the western entrance/walkway and had an almost overwhelming urge to keep walking. I knew in the moment that I had to go down that way, just as I'd come up the east. Had to, like a compulsion. This was almost immediately problematic however as Lora began talking about the mound and its history and mentioned the two paths, east and west, and shared that in her own opinion the western walk was not for the living and we were all to go down the east, the way we'd come. And the hell of it was that what she was saying resonated as true with me but still I knew I had to go down that way. So she had us focus on connecting to the ancestors and Medb, and probably to no one's surprise at this point instead I ended up connecting to the Fair Folk in the mound instead. Then when we were done and it was time to leave I discovered I had a problem - I could not go down the eastern path. Could not. Physically could not. So I wandered the top trying to figure out what to do because this was most certainly a case of 'do as I say, not as I do' since I knew no one else should follow me down the western path and I was afraid to just go down and have anyone else follow me. In the end I found Lora and talked to her, and then when everyone else had gone I went the way I had to go.
Maybe you're wondering why?
At the time I didn't know, only that I had been told I had to go that way and then found that the east was physically barred from me. Later, in the cave though it came clear.
There's more than one kind of initiation.

cat at the Cave of Cats

We left Rath Croghan and we headed to the field where Uaimh na gCat is. I saw a rainbow - the first and only one I saw while in Ireland - as we went and then as we walked to the field. When we arrived there was a kitten playing nearby who darted in and out of the cave; later he would escort me the final few yards out of the cave tunnel.  All of these seemed like good omens to me and I was eager to get into the cave and finally connect in that profound way I had been expecting with the Morrigan. In the cave I ended at the very back, perched precariously on a slip of muddy ledge just above Lora and another person with the tour. There is a piece of time in the cave which I do not remember and I hope if nothing else that I did act as Her priestess for others while we were in there; sometimes when I go into a deeper trance I don't remember it. I do remember towards the end yelling at people as they left not to set foot outside the cave without thanking Herself first, so there's that.
Most clear in my memory though is the vision of the back of the cave opening up into a great golden hall, the sidhe of Cruachan. And as to that, I'm not sure anything I can say could ever do the experience justice. I think I would almost certainly have broken my neck trying to get to the doorway though if I wasn't in the position I was in right next to another person who I would certainly have injured if I'd tried to climb higher, and that thought, of hurting someone else. alone held me in place, but barely.

That night after the cave I dreamt of the sorts of things you'd imagine after something like that and I woke early in the darkness full of inspiration. You see our group was going to Tlachtga, the Hill of Ward in Athboy, that night to celebrate Samhain at the big Samhain Fire Festival. I, along with Stephanie and Vyviane, had been asked to take a role in the ritual itself helping by holding banners at the quarters and reciting some of the sacred space casting and such in unison with the other priestesses present. In addition I had been asked to say something in the ritual to honor the aos sidhe, and up until that morning I had nothing prepared. But when I woke up I had to immediately go and write down and it felt good and right.
We arrived on the Hill and the rest of the group went off to Trim to shop and explore. At this point I didn't even blink to feel the presence and know it was a sidhe. Of course it was. The energy in the air was amazing and the people who put on the ritual are even more so; it was an honor to meet them and stand side by side with them later on. Gemma McGowan is one of the nicest people I've ever met and her ability to herd cats - as we say in the states about those who are good at getting pagans to work together - and to put on such a huge ritual leaves me in awe. Everyone who was involved with that Samhain ritual was wonderful and I wish I'd had more time to talk with everyone - as it was it seemed like the night went too quickly. The crowd was epic, estimated at around 2,000, and it was filmed by a Japanese television crew. There were fireworks. There were bonfires. It was cold. It was windy. It was gorgeous.
I don't want to detract from the beauty of the ritual itself or the hard work of the group who put it on, but for my own small personal experience I will say that there was a point were I was introduced to say my blessing for the aos sidhe and given a title, something that resonated and presented me with a choice to accept or reject it. I accepted it, and the geis that came with it***, and I said the blessing I'd written as well as one additional line, added spontaneously.
"Daoine Uaisle
Daoine Maithe
Daoine Sith
Noble People
Good People
People of Peace
You who are due part of the harvest
You who are due a portion of the milk and bread
You to whom the wild harvest belongs after Samhain
You who can give luck or take it
You who can give health or take it
You who can give fortunes or take them
We remember and honor your presence
May there be peace between us
May there be friendship between us
May the old ways never be forgotten
Beannachtaí na Daoine Sidhe daoibh"

the temple mound at Emhain Macha

The next morning, still Samhain by my reckoning, we went to Emhain Macha. We went to the Iron Age re-enactors village where they were celebrating Samhain and also the funeral of a village member, and - you guessed it - much of the event revolved around the Other Crowd. The site itself was beautiful and it was really moving to stand where the stories took place and retell them. The main mound, where the old temple stood and was burned, had a a good feel to it where I could have happily stayed all day. But the place that drew me the strongest was the smaller mound to the side of it, which - you guessed it - is a sidhe. We did ritual there with me as always offering butter, both in the ritual and before and after. It can safely be said that I buttered my way across Ireland.
After that we went to Cloch na Fhir Mhóir [Clochafarmore] the stone where legend says Cu Chulainn tied himself as he was dying. It was dusk and I stood out in the field and told the story of the stone.

The final day of ritual occured for us at Teamhair [Tara] and Loughcrew. Teamhair, like Newgrange, did very little for me personally although I think the ritual there went very well. Loughcrew was another thing altogether. The hike was pure determination but once up there it was worthwhile. The view alone was worth the effort - imagine standing so that you can look down on the backs of crows flying below you -  but the cairn was also worth it. I did see the Hag's Chair and touched it, but felt that it was not right for me to sit on it, so I did not. I was drawn into one of the smaller open cairns to the side of cairn T though, and as usual Themselves were there strongly. At one point I had lost my sense of orientation and wasn't sure where the way out was, and said out loud that I needed to find the gate to leave - and immediately looked over and saw it. If you guessed a butter offering was made then you'd be correct.

inside the entrance of  cairn T at Loughvrew

I could tell you more, about the hawthorns and the hawthorn twigs showing up everywhere, about the shells, about the magpies. But I think this is enough. You'll notice I haven't mentioned the Morrigan much so far. She and They were present but I found that while I served them by serving as a priest/ess to others on the tour for myself there was nothing on that end, excluding a feeling of Macha's presence at Emhain Macha. No, this entire trip for me became a different sort of thing entirely and it was life changing in a way I never would have anticipated. I am still not sure what it all means or what will happen now, but I am contemplating it all.

On this trip I was given two titles I didn't expect or look for, given them publicly: fairy doctor and priestess of the aos sidhe. The first I may arguably have ended up serving as for much of the trip, at least in ensuring that our musician remained earthly. Whether it is a permanent thing or not I am unsure, and unconcerned. I do what needs doing and people can call me what they please for it, as most labels are transient and shifting. On the other hand some labels are titles with weight and obligations that only a fool would ever take lightly, and priestess of Themselves is such as that. I was named Their priestess and it was spoken in sacred space, in ritual, on Samhain, on the hill of Tlachtga in front of thousands of people - it was spoken aloud and I did not reject it when it was said.
Priestess of the aos sidhe is something I will spend a lifetime living up to, and it is more work, in truth, than any one person can do. But I will try my best to do my best.
Sometimes the path is unclear and hard to find, the footing unsure.
Other times though, other times the path before us is plain and only the walking that's left for us to do.

rainbow at Rathcroghan

*yeah, this is basically the sort of person I am - "look butter, this will come in handy later for offerings. Into the bag it goes".
**I make mistakes. Some of them more serious than others.
***everything has a cost. Anyone who tells you different is lying.

All text and images copyright Morgan Daimler 2016