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Tuesday, October 13, 2020

Euphemisms for Fairies

 It's been a common practice for centuries to refer to fairies by euphemisms, terms that are intentionally more positive than the beings being referred to. I'm going to start a list here which I'll occasionally update of these terms and, where possible, the oldest known dates of their uses. This is a work in progress, if you have references to uses of any of these terms in specific dated works please share in the comments. 

Irish*

Aes Sidhe [people of the fairy mounds, modern Aos Sidhe]  circa 7th-9th century Echtra Condla

Gáethshluagh [host of the wind] circa 13th century Accalam na Senórach

Túathgeinte [leftwards turning folk] circa 16th century O'Davoren's Glossary

Sidaige [dweller in a fairy mound] circa 16th century O'Davoren's Glossary

Daoine Sidhe [people of the fairy mounds]

Daoine Uaisle [Noble People]

Na Uaisle [the Gentry]

Na huaisle bheaga [the little gentry]

Uaisle na gcnoc [gentry of the hill]

Daoine Maithe [Good People] in use by 19th century/early 20th, ref. Duchas.ie

Daoine Eile [Other People]

Slua Sí [fairy host] old or middle Irish Sidshlúag

An slua aerach [the host of the air]

An slua bheatha [the living host]

Slua bheatha na farraige [living host of the sea]

Slua sí an aeir [fairy host of the air]

Slua sí na spéire [fairy host of the sky]

Sióg [given as fairies, possibly sí + diminutive óg] probably 20th century^

Bunadh na gcnoc [people of the hills]

Cuid na gcnoc [part of the hills]

Dream na gcnoc [people of the hills]

An dream aerach [the people of the air]

An dream beag [the little people]

Lucht na mbearad dearg [people of the red caps]

An mhuintir bheag [the little family]

An bunadh beag  [the little people]

Bunadh beag na farraige [little people of the sea]

Daoine beaga [the little people]


Scottish

Daoine Sith [people of the fairy hills or people of peace]

An Sluagh [fairy host]

Sleagh Maith [good people] ref 1691 rev Kirk


Scots

Gude nichtbouris [good neighbours] ref 1585 the Flyting Between Montgomerie and Polwart

Subterranean ref 1691 rev Robert Kirk

Fairfolkis, fairy folk, ffair folk  ref 1518 Douglas's Aenid translation; 1576 Ancient Criminal Trials in Scotland from AD 1488 to AD 1624

Gude Wichtis/Gude Wichts [good beings] ref 1576 Criminal Trials

Seelie Wicht [blessed being] as 'celly vichtys' 1564, William Hay; as 'sillyie wichts' 1572 Criminal Trials

Seelie Court [blessed company] 1783 ballad of Alison Gross

Seily Queen ref 1827 Crawfurd's Collection v II, A Fairie Sang

Unseelie Court** [unholy company] ref. 1819 Edinburgh Magazine and Literary Miscellany vol 84 

Gentrie ref 1827 Crawfurds Collection v II, notes on 'A Fairie Sang'


Welsh

Tylwyth Teg/Tylwythen Deg [Fair Family] ref in the 12th century by Giraldus Cambrensis

Plant Annwn [children of the Otherworld]

Bendith Y Mamau [Mother's Blessing]


Manx

Guillyn Veggey [little boys]

Vooinjer Veggey/Dooiney Veggey [little people]~

Little Fellows


French^^

Les bonnes dames [the good ladies]
Le peuple de la paix [the people of peace]
Les douces [the sweet ones]
Les petites dames des futaies [the little ladies of the tall trees]
Les bienveillantes [the benevolents]
Les fileuses de destin [the spinners of destiny]
Les exquises marraines [the exquisite godmothers]


English

Little People ref 1726 https://www.etymonline.com/search?q=little

Wee Folk ref 1819 https://www.etymonline.com/search?q=wee 

Fairy (suggested as possible euphemism imported from French to avoid saying elves^^^)


Latin***

Pulchrum Populum [fair folk] ref 1586 Bromyard Summa Predicantium (originally 14th century text)


Misc./General

Gentle Folk

Gentry

Honest Folk ref 1908 Simpson Folk Lore in Lowland Scotland

Hill Folk ref 1908 Simpson

Silently Moving People, ref 1900 Campbell, Gaelic Otherworld

Still Folk ref 1900 Campbell

Themselves

Greenies

Greencoaties

Grey Neighbours (Orkney)

Othercrowd

Shining Ones

The Honest Folk (Scotland, ref Henderson)

The Forgetful People (Scotland, ref Henderson)

The Restless People (Scotland, ref Henderson)



*with thanks to Shane Broderick for many of the Irish terms. English translations and any errors in translating my own

^ per discussion with Shane Broderick

**Technically not a euphemism, as it is a negative term

~ related by Adam Cain via Twitter, 5/22

^^ thanks to Allie Valkyrie for the French terms and translations

***the Latin here was used by an English writer and in my opinion reflects English euphemism of the time

^^^  suggested by prof Ronald Hutton in a lecture 'Traditional Fairies' 21/9/21


References

Henderson & Cowan (2007) Scottish Fairy Belief

1908 Simpson Folk Lore in Lowland Scotland

1900 Campbell, Gaelic Otherworld

1586 Bromyard Summa Predicantium

12th century by Giraldus Cambrensis

1585 the Flyting Between Montgomerie and Polwart

Crawfurds Collection v II, notes on 'A Fairie Sang', 1827

1819 Edinburgh Magazine and Literary Miscellany vol 84

1518 Douglas's Aenid translation; 1576 Ancient Criminal Trials in Scotland from AD 1488 to AD 1624

1576 Criminal Trials

 1564, William Hay; as 'sillyie wichts' 1572 Criminal Trials

1783 ballad of Alison Gross

Echtra Condla

 Accalam na Senórach

O'Davoren's Glossary

Robert Kirk, 1691, The Secret Commonwealth of Elves Fauns and Fairies

Wednesday, August 5, 2020

History and Meaning of the Word Fairy

This is a question from social media, and also a topic I see a lot of misinformation floating around about so it seems like a good topic to dive into today. What exactly are the origins of the word fairy and fae? How do they relate to each other and what do they mean?



Fae - also spelled fay* - is from the 12th century old French, likely from the older Latin Fata, meaning spirits of fate, and Williams suggests it entered French as a term for Celtic goddesses later shifting to women of supernatural power, then to an adjective meaning roughly enchanting, and finally to the place of Fairyland itself (Williams, 1991). This initial use for the place of Fairy is how the term enters English in the 13th century and we see it developing as both an adjective describing things with the nature of that place as well as a term for beings from that place. Briggs suggest that the initial adjective form may have been fay-erie, to indicate something that was enchanting or had an enchanting nature (Briggs, 1976). 

In the oldest English sources we see fairy used as an adjective as well as a noun and this adjectival use continued for hundreds of years. For example, in Milton's 17th century work Paradise Lost, book one line 781 he refers to 'fairy elves' where fairy here is an adjective describing the elves. The noun is something of a catch all for any being from the land of Fairy or with a fairy-like nature and we see it used synonymously with elf, goblin, and incubi. This 16th century example from a poem by Alexander Montgomerie illustrates this well with fairy, elf, and incubi all being used interchangeably: "The King of Fairy, and his Court, with the Elf Queen,with many elvish Incubi was riding that night.". The terms don't have a fixed description or meaning beyond 'of Fairyland' and an implication of the enchanting and supernatural. Williams perhaps summarizes this variety of application best: "...fairy in particular, but more generally any supernatural name, is necessarily amorphous, and...from its earliest use in English...no single meaning has ever been paramount." (Williams, 1991, p 457). The term is used less as an adjective now but still retains it's use as a noun, indicating and Otherworldly being; it has also had secondary pejorative meanings over the centuries of both a promiscuous young woman and a homosexual man.

The  meaning of the terms, applied to Otherworldly beings, remains vague through today with applications as an adjective and noun for both a place and beings from the place, although the application as a noun is the main one. We can find examples of fairy with both of these usages across folklore, modern anecdotes, and academia. Patricia Lysaght discusses the Bean Sidhe, an example where fairy is used as adjective**, in her book 'The Banshee'. The Fairy Investigation Society's 2017 Fairy Census offers examples of fairy as applied to various described anecdotal accounts. In some demographics the word fairy has become hyper-specialized to indicate only a type of small winged sprite, however across many other demographics the word retains its older broader meanings. This dichotomy of use by different groups means that context may be required in order to understand what the word means within any source. An academic paper using the word fairy is likely to be adhering to the broader meaning, as are occurences within folklore or traditional belief, but personal use or use within a specific group may follow the specialized meaning. This is an important distinction as the meanings have drifted so far from each other as to be nearly antithetical in nature now. 

Fairy has multiple spellings across the written record because English had a non-standard orthography until relatively recently. This means that words were spelled in any way which might phonetically convey the sounds of the spoken word. Hence we see fairy as everything from feirie to phary to faerye. There are 93 different variant spellings noted by Williams with fairy being the most common at 724 occurrences followed by faery at 131, fayry at 55, and faerie at 49 (Williams, 1991, p 459). In current academic and folklore usage fairy is the usual preferred spelling, however as with the specialized meaning of fairy gaining popularity in some niches there has been an effort by some people to distinguish fairy from faery with the prior supposedly indicating twee, Victorian fairies and the latter supposedly indicating real or legitimate fairies. Similarly there has also been a push in some demographics to use fae as a term to indicate Otherworldly beings generally where fairy is used to mean only a specific type. These spelling and semantic issues, as touched on in the previous paragraph, can cause confusion in communicating between people or groups ascribing different meanings to the terms. 

It should also be noted that fairy and fae in modern usage are English language terms and have only existed as such for about 700 years. These do not reflect Christianization as Western Europe was Christian for several hundred years prior to fae coming into French (arguably with a strong pagan connotation initially) but rather the evolution of the languages, particularly English. There were and are non-English terms within the cultures that now use fairy in an English language context, and these terms pre-date the word fairy but often have related or parallel meanings in context. As previously touched on the words elf and fairy are used interchangeably and that likely stems from the Anglo-Saxon term aelf which predates fairy but describes a similar type of being who was also equated later broadly to fairy, goblin, and incubus (Harper, 2020). In the same way in the Irish we see the Daoine Sidhe or Aos Sidhe [people of the fairy hills] or sióga whose name intrinsically implies that connection to the sidhe, the fairy hills or Otherworld. The word sidhe - modern Irish sí - like the word fairy indicates both the place (fairy mounds) and as an adjective things with the nature of the place hence sidhe, fairy hills, but also slua sidhe, fairy host, or cú sidhe, fairy hound, and in modern slang sidhe can also be used to refer to the beings of that place. Every culture will have its own terms like this, for which the English fairy is simply the best equivalent term.

It should also be noted that in many places there is a prohibition about using the term fairy and euphemisms are used instead. Euphemisms go back to at least the 14th century and can be found in across Celtic language speaking countries, as well as in older English material. One 16th century example from England uses the term Fair Folk in Latin, pulchrum populum (Green, 2016). The term Good Neighbours, in Scots, can be traced back to the 15th century. The concept behind the use of these terms rests in the belief that calling them fairies offended them and so one would want to use a term that was appealing or positive in case fairies passing by invisibly overheard the comment. 

This summarizes the pertinent information relating to these words, and hopefully may offer some clarity to the subject, which is admittedly opaque. 


End Notes
* fae and fay not to be confused with fey, a Norse originating word for someone or something doomed or fated to die
**Lysaght's book is primarily focused on Irish language terms for the Bean Sidhe, however she does touch on translations of these terms which reflect the use of fairy as an adjective

References
Harper, D., (2020) Fairy Retrieved from https://www.etymonline.com/word/fairy
   (2020) Elf Retrieved from https://www.etymonline.com/search?q=elf 
Williams, N., (1991) The Semantics of the Word Fairy: Making Meaning Out of Thin Air; 'The Good People'
Briggs, K., (1976) A Dictionary of Fairies
Green, R., (2016) Elf Queens and Holy Friars

Tuesday, July 21, 2020

The Benefits of Fairy Work

I will be the first to admit much of what I write is aimed at sharing the more dangerous sides of fairies and fairy work with people, even those interested in connecting to them, because I think many are coming to this subject with an ingrained sense of human superiority and fairy diminishment. But of course there is a beneficial side to this connection and that's also worth discussing. There's a whole history of humans engaging with the Good People and the Fair Folk teaching and aiding those they favour and that deserves air time as well.

I am usually more hesitant to write about that side because I worry that people will focus on the good and ignore the warnings to their own detriment, and also because even the good side of this work has a certain alluring enchanting quality that can consume a person. I have said before, after my 2016 experience at the Sidhe of Cruachan, that I will never be wholly in this human world again because part of me perpetually and painfully longs for the shining, golden hall I saw there.



Everyone's connection and relationship to the Good Folk is different and I do not think I am in any way a model for others to base their own path on. I share so that people may feel less alone if they do see similarities in what I do or perhaps take inspiration for their own practices. That said I think it's important to be clear about my own position in the context of the rest of what I'm going to say because I absolutely don't want people measuring themselves against me or my experiences in any way. I have been doing this for nearly my entire life and have been seriously engaged with this work for many years. I have a fairy familiar (or he has me) and I belong to a fairy queen, in the early modern witchcraft sense of those concepts. Tá mé eachlach Aoibheall. Is é mo obair saoil sin, an saol seo agus an saol eile.

The positive things for me that have come from these years of work and relationship building - at least the ones I can publicly discuss - are many, and range from educational to healing.

  • In 2012 they saved my life by intervening during an anaphylactic reaction so that someone would call 911 when I wasn't. I have told this story before but the short version was I was having a serious reaction to something I now have an epi pen for but in the moment I made the choice to go to bed. My spouse was awakened when what he described as a palm sized white moth flew into his face then disappeared when he turned the light on to look at it. I then admitted I was in trouble and he called paramedics. 
  • I have been taught many things by them, usually in dreams. I was given two different recipes, one for little cakes and one for something like a pasty, both proved to be not only edible but tasty when cooked. I've been taught about herbs I was unfamiliar with and the information was always confirmed when checked later, as well as being given magical practices. I've also been given several charms or songs in Irish, including one longer lullabye and a shorter healing chant. 
  • They got my attention as I was leaving my house and drew me over to an outlet just before a plug caught fire, allowing me to immediately intervene and save my home. 
  • They helped me find my way back to other people when I was lost
  • When I was sick in Iceland they healed me. In 2018 I was helping co-lead a tour in Iceland and while we were in Akureyri I became ill; fevers, body aches, chills, all that fun stuff that is the last thing you want to happen in a foreign country. I went out during the day and ended up following a trail of mushrooms and fairy rings until I wandered into a very strange place. I spent some time there, just talking to the Hidden Folk. That night I awoke from an uneasy sleep to see three figures standing around my bed. Instead of being alarmed I felt very calm as if this was perfectly normal. I went back to sleep and when I woke up the next morning I was fine and remained fine for the rest of the trip. 
  • They healed my daughter's back. She was diagnosed with scoliosis and was being monitored as the curve worsened. She was a few degrees away from needing a back brace to address the issue, which I was extremely worried about because she has sensory processing issues and I knew that would be difficult for her to go through. At her next appointment her back was straight, baffling the doctor. 

These are perhaps a handful of ways that having a good connection to the Fair Folk can manifest in a positive way in a person's life, although I think they will be different for everyone. But when people ask why is this worth doing, that is what comes to my mind. Because they teach me useful things and they protect me and they healed my daughter. 


Ideally I think that fairy amity is possible and essential for certain types of witchcraft. At its most basic being on good terms with the Good Neighbours means understanding what they expect from a human and what will offend them. Respect their places, and what belongs to them. Give them what is their due, which includes the first of any alcohol, a bit of milk, and whatever food falls to the floor (as I was taught anyway). Don't say thank you but show your gratitude with your actions.

A closer working relationship is also vital for those predicating their witchcraft on these spirits. This is achieved through the slow building of relationships and allies among the Othercrowd and a careful respect for Them. I usually recommend beginning by reaching out to and connecting with one's house spirits/fairies and those beings that are most connected to where you live and therefore generally most inclined towards interacting with humans in a positive way. This can be done by giving them their own space in your home and acknowledging their presence. The next step, in my opinion, is to reach out to a fairy being that is willing to act as your guide or friend; this process can be as involved as making a human friend. You may use journey work or meditation, or verbally ask out loud, or even ask your house spirits for assistance once that relationship is established. This is also the point at which its really, really important to have a good understanding of fairy etiquette, be able to distinguish a fairy from a different type of spirit, and know the basics of making deals with them. 

Beyond that we get into the level of deeply personal connections, service, and a relationship which transcends what is usually discussed or understood in these contexts. This degree is too personal, in my opinion, to dig into here and I think would truly be unique for each person. You go where you're meant to go.

On any level a good relationship with these beings should look like a good relationship with your human neighbours and friends or family. Respect their boundaries and their rules, give good gifts, know when to ask and when to be silent. Keep your word, always, and don't lie to them ever. Don't make any agreement you won't or can't keep and understand that breaking an oath or going back on your given word will have consequences. Appreciate the goodness that comes to you from them, but don't brag or boast about what they gift you with, any more than you would (should) with the same equivalent concept from humans. And ultimately once you build that trust with them trust them and let them help you move forward.

Sunday, July 12, 2020

Fairy Help, Fairy Harm

Modern paganism, and perhaps more broadly mainstream Western culture, seems to constantly be trapped in a mobius strip argument about the potential help or harm caused by fairies. There is one side that argues, staunchly, that the Good Folk are entirely benevolent and benign to humans. In contrast there is another side that argues just as fervently that the Othercrowd should be entirely avoided and warded against because of the danger they represent. And then there's the people, like myself, who argue for a kind of middle ground that acknowledges the very tangible dangers but also the potential advantages to fairies. When in doubt however always act with caution and keep the risk in mind because there are serious and sometimes permanent consequences.


What I want to do here is look at the evidence we have for both sides in folklore. I think too often people, especially outside places that have maintained some degree of belief in these beings, rely entirely on their own personal experiences and perceptions. I'm not saying to ignore your own experiences of course but I am suggesting that one person's experiences don't a body of lore make. I have never drowned for example but I fully believe that people who go swimming may drown under various conditions - because I know that my personal experiences are not the sum total of the subject. Hopefully the following material will provide a wider view.

The Blessing
First let's look at a few examples of fairy help. These are harder to find in the source material and often come from folk tales rather than folklore, which should be noted. This may be because there have long been prohibitions in many cultures that believe in these beings that to brag or boast of the good they might do a human will result in that goodness being revoked. This extends to talking about a wide array of fairy interference in one's life including having a leannán sidhe [fairy lover] or learning from them. That all said:

  1. Healing physical maladies. This can include both illnesses and deformities. There is a very famous story, often repeated sometimes under the title of 'Lushmore', of a man with a hunchback in Ireland who was passing a fairy fort, heard the fairies singing, politely joined in and was reward by having his back healed. Several versions of the tale can be found on the Duchas.ie site, but one example: "He heard the fairies singing - Monday, Tuesday. The man said Monday Tuesday and Wednesday. The fairies ran up to the man and asked him to teach them that song. The man taught them the song. The fairies asked him that gift die he want he said to take the hump off his back. The man went home without the hump." (Duchas, entry 453). 
  2. Help with work. There are accounts of fairies doing work for humans they like. Often there isn't any reason given to explain why they liked that person, as we see in this example: "This man was supposed to have something to do with the fairies. The fairies used to do all the work for him at night time." (Duchas, entry 246).
  3. Money - in one late 19th century story an Irish Fairy king helps a man about to be evicted pay his rent by giving him gingerbread made to look like gold. The man is told to get a receipt when he pays, which he does, so that when the gold turns back to gingerbread the next day he can't be held accountable. This story is inline with wider tales of fairies giving money or support to people they favour or take pity on.
  4. Removing curses. In the ballad of Alison Gross a man who has been cursed by a witch is rescued by the Queen of the Seely court who removes the curse. 
I have also had what I would describe as blessing experiences, including the apparently miraculous healing of my middle child's back deformity, and I do think it is important to understand that the Good Folk can interact in a positive way with people. The possibility of positive results however should not negate the dangers. 


The Dangerous
Now that we've established the Good Neighbours can be helpful let's look at a fraction of the evidence that they can represent risk to humans. I have seen some people try to argue that all of these examples are either propaganda from those antithetical to fairies or the result of people with the wrong mindset who expected bad and so got it. I want to say this as nicely as I can: the entirety of folklore and many, many people's modern experiences are not lies or wrong because a person doesn't happen to like the way they depict the Shining Ones. If we look beyond western Europe and the diaspora we can find a multitude of examples from other cultures, including those that are still non-Christian, of equally dangerous or ambivalent spirit beings. I am actually not aware of any culture that has only benevolent spirits in their belief system, so it strikes me as extremely odd to view fairies that way.
   In the below examples we will be looking strictly at direct harm caused to humans in the human world by fairies. One can argue that such things as fairy abductions and possession also qualify as harm but those topics are nuanced and deserve a fuller discussion than what we will be doing here.

  1. Causing deformities. In point 1 above I mentioned fairies straightening a man's back in a story; that story ends with another man similarly afflicted trying the same cure and getting twice the hunch on his back for his efforts: "The fairies did not like his song and instead of taking the hump off him they put the other man's hump on him and the man went home with two humps." (Duchas, entry 454). Briggs attributes anything that deforms or warps the human body to possible invisible fairy blows or injuries, particularly issues of the joints or spine. 
  2. Killing or sickening livestock. Fairies are very well known for afflicting domestic animals, especially cows. This was sometimes called 'elf-struck' or 'elf-shot' and may be marked by a mark or lump on the animal to indicate where it was struck (Narvaez, 1991). Accounts of this can be found in the Duchas.ie archives describing the results: "Also we are told that fairies used to shoot cows, when the cows would "graze on a "gentle" spot. We call a place "gentle" when it is supposed to belong to fairies. A "shot" cow became weak and would not eat." (Duchas, entry 231).  
  3. Exhausting people nearly to death. There is another account on Duchas of a man who saw the fairies hurling in a field and went to join them only to be kept playing until he almost died of exhaustion. In folklore we find tales of fairies making people dance until they collapse or die. 
  4. They will kill you. There are many accounts of fairies physically harming or just directly killing people for offenses, so much so that Patricia Lysaght says "That physical disability or even death can result from interference with fairy property such as a rath is well attested in Irish tradition. Many examples are evident..." (Narvaez, 1991, p 45). These are often related to harm a human has done to a fairy place or fairy tree. However sometimes it's just because the person offended them by breaking the fairies' rules of etiquette, as in this example where death was threatened for trying to join a fairy song: "All the fairies went in to Harvey's fort, and they began singing and dancing and inside in the fort. One of the men had a fiddle and he began to play a tune the fairies were playing One of the fairies came out of the fort and told the man that if he played that tune again he would kill him and the man ran home as fast as he could." (Duchas, entry 75). Even into the 21st century there are stories of people dying after damaging fairy trees. 
  5. Blinding. The fairies are known to blind people, something that is found as a staple in the 'Midwife to the Fairies' stories where a midwife who accidently touches her eye with fairy ointment lets slip she can see them and is blinded or has her eye put out. An anecdotal account from late 20th century Newfoundland describes a man harrassed by faires who is eventually blinded by them (Narvaez, 1991). There is an account on the Duchas site of a fiddler who refused fairy food and was blinded in one eye by an angry fairy woman. 
  6. Tumours. Multiple accounts support victims of a fairy blast or fairy wind suffering from immediate and inexplicable swellings which are found to be tumours; there are also anecdotal accounts of people with these swellings where random objects like bones, grass, or straw are found inside them (Narvaez, 1991). 
  7. Madness or loss of cognitive abilities or speech. Anecdotal accounts from Yeats 'Celtic Twilight' to Narvaez's 'Newfoundland Berry Pickers in the Fairies' discuss the fairies driving people mad or taking away their cognitive function. Narvaez also discusses accounts of encounters which resulted in speech impairment and there are folktales of fairies taking a person's speech entirely something that is also discussed by Emma Wilby in relation to a Scottish witch who dealt with fairies.  
  8. Strokes - the term stroke for a cerebral accident or aneurysm comes from the term 'fairy stroke' or 'elf stroke' and the idea that a blow from the Good Folk could cause this physical issue. Briggs mentions this as a method used by the fairies to steal humans and livestock, but the concept behind it is also mentioned as kind of fairy punishment in 'The Good People' anthology. Paralysis is also attributed to fairy anger in some cases (Briggs, 1976). Alaric Hall discusses elf-shot at length in his book, and mentions its use on humans and animals as well as its usually permanent effects on a person. elf stroke in itself is a complicated subject and being shot by the fairies can have multiple effects on a person including many of the other issues listed here. 
  9. Bruising and Muscle Cramps - on the mildest end fairies are known to pinch, hit, and otherwise assault humans resulting in bruising and cramping (Briggs, 1976). The fairies are not averse to beating a person into cooperating as we see in an account by Wilby relating to a Scottish witch reluctant to do what the fairies were asking her; they are also not averse to beating a person because they want to as we find in an account on Duchas where a man who sees the fairies and acknowledges that he can see them is attacked and beaten nearly to death by them. 


I also want to include some anecdotal examples, both my own experiences and those that have been shared with me to demonstrate that this isn't all just old stories:

  1. Blindness - going temporarily blind for not doing what the fairies ask. 
  2. Madness - driving a person crazy to try to force compliance on an issue
  3. Physical marks - ranging from bruising to scratching
  4. Trying to Kill Someone - I have heard a few accounts of the Fair Folk causing serious bodily harm bordering on near death


Final Thoughts
There is a reason that all cultures which believe in the Good Neighbours have so very many protections against them and such caution in dealing with them.


References
Narvaez, P., (1991) The Good People: New Fairylore Essays
Duchas (2020) Duchas.ie; Fairies Retrieved from https://www.duchas.ie/en/src?q=fairies
Briggs, K., (1976) A Dictionary of Fairies
Hall, A., (2007) Elves in Anglo-Saxon England
Wilby, E., (2009) Cunningfolk and Familiar Spirits

Friday, June 12, 2020

Book Review: Royal Roads

So time for another book review. Today I want to write about my friend* Dana Corby's book 'royal Roads: Pilgrimages through the Four Elements and Beyond' co-authored with Bjeon-Erik Hartsfvang. I'm friends with Dana on social media and became aware of this book when I saw her posting about it. Its a bit outside my usual purview but I think it overlaps enough with my own witchcraft practices that it makes sense to review it here.



Royal Roads, on the surface, would appear to be a book about connecting to the four elemental realms of Wicca and most popular forms of paganism. However this slim books is about far more than just that, digging into vital topics like spiritual journeywork and warding. I particularly liked that it used practical examples to illustrate points and also included a lot of clear instructions for the exercises. It's the sort of book that manages to convey more complicated material in a very accessible way, and that is something I wish I could say about more books.

After the introduction the first three chapters teach the reader how to make a scrying mirror, create magical fluids, and cast a circle. Although my own witchcraft has a different flow to it I appreciated learning these methods and understanding the concepts behind them. It was particularly nice to see the older method of creating a scrying mirror described, as that's something I haven't seen discussed in a long time. I also very much liked that the chapter on circle casting laid out various reasons why a person might cast a circle, another subject which often tends to be ignored or only get a surface treatment.

Possibly my favourite chapter was 5 'Standing Black Watch'. This revolves around the wider concept of properly warding a ritual space by having a person outside the ritual activity guard the area and people. It is particularly essential in group workings (as well as some types of ritual seeing or oracle practices) but isn't something I have personally seen written about very often. I think the authors here handled it very well and loved that they included practical examples of the concerns that come up when a group isn't properly warded or the energy handled as it should be. Honestly I would recommend this book just for this chapter.

The chapter 6 gets into how to engage in spiritual journeywork through guided relaxation and 7 through 11 are various suggested 'pilgrimages' or journeys. Some of the initial structuring is heavily focused on a specific Wiccan approach, which isn't my personal path, but even for people like me who don't tend to be correspondence heavy with their approach I think these exercises have a lot of value. The actual guided script is very good and takes a thorough approach to getting people in and out of themselves.

Chapter 12 is a short discussion of the post journey experience, including a method to retain as much information as possible. Again this is something that other books often lack and although its a short chapter it includes an excellent group of questions to answer framed to help maximize how much is retained. I've always been an advocate of journaling immediately after journeying but I had never thought to use a specific set list of questions to help with that. Its an idea I intend to use myself going forward.

The last few chapters are lists and discussion of elemental correspondences, with a final discussion on the value of elemental focus and connection. This nicely wraps up the small text and emphasizes the value of the work that has been suggested throughout.

Overall I found this book valuable, despite its divergence form my own personal practice, and enjoyed both the material I was familiar with as well as that which was new to me. I think the book would be useful for those just starting out but can also offer some useful tips for more experienced people. The exercises are some of the best I've seen and I believe the results people can get from them will be both interesting and useful.



*I am friends with Dana Corby on social media, however that has not influenced this review. If I had not liked the book or thought it was worth recommending to others, I would simply not have reviewed it.

Tuesday, April 7, 2020

Sources for Working with Fairies

Since I am asked pretty regularly for opinions on specific books relating to Fairies or more generally recommendations on the wider subject I thought I'd do a full blog on it.

My main resources are folklore, mythology, folk practice, and academic articles and books. I encourage everyone to start there. There's a large number of books I could recommend here but for a half dozen suggestions:
  1. Elf Queens and Holy Friars by Richard Firth Green. focusing more on British fairies but extremely indepth look at the earlier beliefs around fairies and how those beliefs were influenced and shaped by Christianity
  2. Emma Wilby's Cunningfolk and Familiar Spirits and her The Visions of Isobel Gowdie. Both explore beliefs intertwining fairies and witchcraft in the early modern period
  3. Witches, Werewolves, and Fairies by Claude Lecouteux. Including an array of cultural evidence across Europe that explores the connection between witches and supernatural beings
  4. The Good People edited by Narvaez. A late 20th century work that includes a variety of articles form different authors focusing on fairy belief across the Celtic language speaking countries and diaspora.
  5. Airy Nothings edited by Olsen and Veenstra. Another anthology of collected articles this book discusses aspects of fairylore across Europe within very specific contexts.
  6. Fairies, Demons, and Nature Spirits edited by Ostling. Again collected articles from various academics, but offers some very good insight into fairylore and belief and crossover with related subjects. 
When it comes to folklore my own focus is Irish and my sources are based there. There are a handful of books that are valuable here from Lysaght's 'The Banshee' to Sneddon's 'witchcraft and Magic in Ireland', but the best resources in my opinion are from people in the various communities actively recording the living folk beliefs. This would include Michael Fortune on Youtube, Lora O'Brien, Circle Stories on Facebook, Anthony Murphy of Mythical Ireland, and the Duchas.ie website. For people who have a different focus I recommend seeking out solid resources within that culture. 

I would also add to the above:
  1. Katherine Briggs is a good resource to begin with. Although  a bit dated now Brigg's writing will give anyone seeking to engage in this work a solid foundation to work from.
  2. John Kruse's book Faery is a really solid intro to who and what (British) fairies are and can be foundational for engaging with them
I fully admit I am very, very picky when it comes to modern practical material. I also fully admit I am no fan of post Victorian new age fairies. This inherently affects which modern pagan-aimed books I will prefer. I always encourage people to begin by studying the folklore so that actual practice is rooted firmly in something solid.
That all said what do I recommend for actively working witchcraft with fairies?

  1.  Seo Helrune's forthcoming book or any of their online writing about elves
  2. Lora O'Brien's online fairy material. Also, not fairy specific per se but intersectional with the concepts, I'd add in Lora O'Brien's 'Practical Guide to Irish Spirituality', 
  3. Lee Morgan's Deed Without A Name is a good primer for witchcraft that intersects with Themselves, as is Morgan's 'Sounds of Infinity'
  4. Nigel Pearson's 'Treading the Mill', 
  5. Gemma Gary's 'Traditional Witchcraft', 
  6. Peter Paddon's 'A Grimoire for Modern Cunningfolk'
  7. Nigel Kackson's 'Call of the Horned Piper'

The last four are traditional witchcraft specific rather than fairy specific but offer a good workable framework to integrate fairy beliefs into if a person is seeking such a structure. 

Obviously I have also written about fairies and fairy witchcraft myself.

If older grimoire material interests you then the Book of Oberon is a good resource. Not my jam but its solid.

That's it.

Friday, March 13, 2020

Book Review: Breaking Silence by Mercedes Lackey


My rating: 3 of 5 stars
This book is a sequel to 'Silence' and continuation of the SERRAted Edge series.
It is a significant improvement on the last book: the plot is tighter, the characters have more depth, and the book feels more a part of the wider series.

First things I liked. The book is written in limited third person and like most others in the series does offer glimpses into other characters points of view. This is useful in context because it allows the reader a better understanding of what is going on. The characters are fairly well developed and feel like individual people, and the elves are each clearly different characters. The characters are nicely nuanced, and the relationships are complex. As with the previous book there is a lot of shades of morality and I really enjoyed the way the authors made characters that seemed to be 'good' or 'bad' be much more ambiguous than that. The big open question in the plot does get answered in a very satisfying way by the end which made the ending feel more complete.

The reason I'm only giving it 3 stars however is much like the previous book there are some significant continuity errors and plot holes. I don't want to list them here and give any spoilers, but for a couple mostly spoiler free examples: in the last book we were told the main character had Elven ancestry on both sides but now apparently it's just from her mother, and the elves refer to the mc as everything from half-elven, to part fae, to human. For another, there's a scene where 2 elvensteeds jump somewhere then on the next page...2 elvensteeds jump somewhere, as if the authors forgot that had just happened. It really would have benefited from beta readers or a good editor.
There were also some story details that I found difficult. I could have suspended my disbelief enough to ignore that the characters seem to live in a perpetual summer; Staci arrives at the beginning of summer, the events in Silence take weeks at a minimum, months have now gone by and weeks pass in Breaking Silence but its...still the same summer? Honestly it would have made a lot more sense if it was et a year later rather than 'a few months'. And much like the last book this one leans heavily into the 'wonderkid' trope and that gets hard to ignore. I had a difficult time accepting that the teenage main character was the only one actually taking down any monsters or that the adults followed her lead. The idea that a who knows how old elf would panic during a magical attack and need the teenage human to take charge was just nonsensical.

That all said it's still an improvement over Silence and the characters are likeable. I'd read a new book in the series if there was one.


Expanded form my Goodreads review here: https://www.goodreads.com/review/show/3229103690?fbclid=IwAR19w6qHXZgIbdZnlgYtrwMZ5qg2BqHjJWKJa1ncRJiHbHDfh_kBcEqN7LU


Saturday, February 1, 2020

A Critical Look at Fairy Faith in Celtic Countries


   One of the most commonly recommended books I see in groups and on reading lists is the 1911 work 'The Fairy Faith In Celtic Countries' by W. Y. Evans-Wentz. The book is often hailed as the benchmark in fairylore and a staple of study in the field or for anyone interested in the subject. I also personally suspect its rampant popularity in modern pagan groups is due in part to it being in the public domain and easily found free online. However the book is often recommended and read by people who take everything in it equally and out of context so I think it would be helpful to discuss the text here.

To start let's be clear for what it is and when it was written 'Fairy Faith' is a very good book. It includes material from scholars who were pre-eminent in the field at the time, such as Douglas Hyde and Alexander Carmichael. It also is a treasure trove of anecdotal material of the early 20th century (found in section 1) and for that alone I recommend it. It does a wonderful job of clearly stating exactly where anecdotal material comes from which allows us to get a regionally specific look at the beliefs, something that is essential in understanding them, contextualizing them, and correlating them with current beliefs in those areas.

All of that said the book is not a perfect work (if such a thing even exists) and it is important to read it with an understanding of the flaws so that the valuable material can be found and appreciated. Let us begin by putting it in the context of the time period it was written in. Evans-Wentz began this work as a dissertation in which was first reviewed in 1907 and published the final book as we know it now in 1911. This was before the Republic of Ireland existed - Ireland was still an English colony during the entirety of the research and editing of this text. An Gorta Mór* was barely 60 years prior meaning there were people alive in Ireland who had lived through it when these interviews were done. This was, obviously, also before both world wars. The discipline of psychology was less than 40 years old and Freud had only just began corresponding with Jung, vital to remember as the book claims to incorporate ideas from that field into its approach. My point in emphasizing this is that one must read this book with an understanding that it was written in the early 20th century not the 21st century and in many ways reflects a very, very different world from our own.
Academia of this time was also different and often included personal opinions presented as if they were facts, meaning that material may be read as if it were authoritative when it is not. It wasn't uncommon for a scholar to put forth a theory with absolutely no supporting evidence beyond tenuous suppositional connections between superficially similar material, for example the idea that the visually similar words sidhe (Irish, fairy hill, pronounced shee) and siddha (Sanskrit, perfected one, pronounced sid-uh) were directly connected. The burden of proof and requirement for supporting a theory were not what we might expect of academia today.

The people who wrote and contributed to this book were not writing their own beliefs or recording their own stories. They were people of a higher social class, well educated, who may or may not speak the language of the people they were talking to, going into various areas as visitors or guests and then asking about these beliefs and stories. I often talk about discernment when it comes to reading material and I emphasize looking at who is writing the material down and this is true here. You cannot read The Fairy Faith in Celtic Countries without keeping in mind who wrote that material down; as much as we might like to see it as a natural snapshot of belief at the time it is more accurately understood as a posed portrait of the beliefs, fitered through the lens of the writers.

I mentioned that not all the writers necessarily spoke the languages they were recording material from and that is an issue. There are multiple places in the book where the Celtic language material given does not align with the translation and Anglicization of that same term. For example on page 81 the author claims that suidheadchan means 'the housekeeper's little seat' while the word simply means 'seat' or 'chair'. I strongly urge readers of the book to double check all non-English terms within and never take any of it as accurate.

There is a lot of classism and bigotry that appears throughout this text, predicated largely on the fact that the people writing were often upper class educated people who considered themselves better than the 'peasants' whose stories they were recording. Evans-Wentz falls into this trap as well, describing the so-called Celts with a strong noble savage angle: "This immersion in the most striking natural and social environment of the Celtic race, gave me an insight into the mind, the religion, the mysticism, and the very heart of the Celt himself" (Evans-Wentz, 1911, page xvi). There are a multitude of references to the 'Celtic race' or the 'Irish race' (for example) because these were writers who believed that the Celtic language speaking peoples were in fact a distinctive race who was less than and more primitive than the British. This romanticism of the Celtic language speaking cultures into something simultaneously more primitive and more spiritual is something I still see in some places and it needs to be addressed and stopped.

Another major issue with this book is the outdated theories to be found in the 2nd, 3rd, and 4th sections. These theories are long disproven yet keep showing back up, particularly in paganism, because people are reading works like Evans-Wentz's and taking it as accurate. One glaring example is the long discarded idea that fairies represent a folk memory of a pygmy race of humans driven out by the iron age and celtic migrations. As on page 398: "...one of the many threads interwoven into the complex fabric of the Fairy-Faith round an original psychical pattern may have been bequeathed by a folk-memory of some unknown, perhaps pygmy, races, who may have inhabited underground places like those in certain tumuli.". This is put forth as a theory but many seem to read it as a fact, however this one has been disproven on multiple fronts. There is absolutely no archeological evidence of a culture of smaller humans inhabiting Ireland or the UK. The cairns and tumuli are burial mounds, many with human remains found within. And the theory of a celtic population migration has largely been disproven by genetic studies (rather the Celtic influence seems to have been a shift in culture rather than mass population movements).

In general when reading this book you have to keep in mind that it was written by people who were either outside the culture being discussed or had a very high social place within them, which distorts their perspectives. The anecdotal accounts are indeed invaluable but they too must be understood for what they are which is not any kind of definitive statement but often personal opinions and experiences. The so-called scholarly sections - 2, 3, and 4 - should be taken as opinion pieces and fact checked with modern scholarship.

There is a lot of value in The Fairy Faith In Celtic Countries, but there is also a lot that needs to be questioned or ignored. I recommend the book and encourage people to read it but with a discerning eye and an understanding of the context in which it was written. It is 109 years old now and the world it was written it is very different from the one we live in; academia then was very different from what it is today. None of this is to discount the value this book can have, but that value rests on understanding the contents for what they are and not seeing them as unassailable truth in all aspects. If you read it with an understanding of the things discussed here then the book can be very useful; if you don't, if you read it all as equally true, then you will be working from a lot of inaccuracy.

*An Gort Mór, the Great Famine, which decimated the Irish population

Sunday, December 22, 2019

New Liminal God: The Queen of Apples

Earlier this year there was some talk in a Fairy Witchcraft group on Facebook about a liminal god called the Queen of Apples. Several people felt like they were connecting to her and shared their thoughts on who she was. I was asked what my impression of her was.
It's important to understand here that the particular type of Fairy witchcraft I practice gets very messy when it comes to Gods. There's the traditional ones, of course, who come in from known cultures and existing mythology. There's also beings explicitly associated with the royalty of Fairy that we may consider gods but who may or may not historically have been understood as such. And there's also the third category, the liminal Gods, who are beings that have no known or shared names but go by titles and who are seen as Kings and Queens of Fairy (or similar) and also deities but have no known established mythology or stories. These liminal Gods are diverse and individual beings and while there are some that seem to be more over-arching or shared among practitioners - for example Summer and Winter in this system have their rulers which seem universal so far to everyone who engages with them - there are also myriad individual ones. Different practitioners will connect to who they connect to. I have written about many of them in my books on fairy witchcraft and have also blogged about my own personal experiences finding new ones in 'Meeting a New Liminal God' and 'Meeting New Liminal Gods: Thallea and Thessilae'. I also talk about the 7 Queens, who are liminal Gods in my opinion, in my writing about the rituals around the Pleiades cycle. The point is that when it comes to liminal gods there are no firm lines or established limits; there are the ones that have been publicly discussed and undoubtedly many more that haven't. 
So. Initially I didn't get very much about this new Queen. This happens of course as the Powers speak to who they choose to speak to and the liminal gods in particular do what they want when they feel like doing it. Nonetheless I've tried a few times off and on over the past months to connect to her and had been getting a 'not now' feeling every time. 
Today, on the winter solstice she's speaking very loudly to me. It feels like now is also a good time to share what is coming through for her. This is what I'm getting, mostly unfiltered. Obviously this is pure gnosis and people are free to take it, leave it, add to it, or whatever. I would really love to see some discussion in the comments by those who have an interest in Her or who feel like she speaks to them as well.
The Queen of Apples 
I'm using her/she pronouns here and she appeared to me as a young woman but I felt very strongly that she can and will appear however she chooses and that she may appear as a Lord of Apples if it suits her. She is both and neither, androgynous and gendered, rather like the trees themselves to be honest. It may be more fitting to use they/them pronouns but I leave that to the individual readers discretion. I suspect she will come through to some people strongly as one gender or another, to other people as neither, and to others as both or moving fluidly between.
She is the seed of new beginnings, the sweet flesh of the apple that nourishes, and the hidden death that waits within. She can be utterly generous to those who seek a home in her groves, offering safety, shelter, and nourishment but she can also be ruthlessly mercenary to those who seek what they want rather than what they need. She offers both filling food and health as well as intoxication and madness; she is as much apple juice as hard cider. She is joy and desires met, whether those desires are wise or foolish. She is the wild grove feeding all who find it and the domestic orchard that must be worked to return any benefit. Whether your dealings with her are difficulty or easy will depend on many things and may change from one encounter to the next. 
She is the flower, and the fruit, and the withering leaf. She may appear very young or indeterminant aged or very old. She is all of these.

In the facebook group discussion Brie C Marva described her this way: "a deity of brothels, personal freedom, and rowdy celebrations... She is the goddess to honor before a first date, a party, or something more adult if you follow me. Young, dark hair, dressed as a Byzantine girl not of the higher class, she seems to be pleased with offerings of wine, various incense types, and donations made in her name.". Several people had similar experiences or feelings around this deity including feeling like she had connections to sex or brothels, that she appeared dressed in the style of the Byzantine empire and appeared in the form of a younger woman or girl. Some people felt that she had strong ties to the Byzantine empire or that area. The group also suggested she might have a holy day in the autumn. 

For myself she appeared to me as a girl of about 14 initially in a grove of snowy apple trees in flower but changed as we talked into a young woman then a very old woman and at one point a young man, so...I'm unsure how I'd describe her. I didn't get the same strong cultural feel that other people did either, so I can't confirm or discount it. I'd say let her speak to you herself on that one. 
Her colours as they were shown to me were red, green, white, and brown. Her animals are the bee, deer, and worm. These are the symbols that represent her and the language that she uses to speak. Apples in any form are also hers as is honey. 
Her special time is the winter solstice and I felt strongly that she's connected to things like wassailing the apple trees, so I gather that she enjoys singing and music especially. She is a deity of sex workers, brewers, and wild things, of the disenfranchised, marginalized, and of witches. Her magic is (particularly) protective and enchanting but she also hexes as much as she heals. She belongs to neither summer nor winter but moves in each. 


Friday, December 20, 2019

The Return of the Otherfolk and the Puritan Egregore

For several years now there has been talk among some practitioners (of various sorts) in North America suggesting both that the Otherworldly energy present here has been increasing and that the Otherfolk themselves have been pushing through into the human world more strongly. I wrote about it on my Patheos blog in a piece titled 'Return of the Othercrowd' and Seo Helrune and John Beckett have also discussed this.

Many people approach this idea of a restoration of the Other eagerly, others with trepidation. But I haven't seen many yet discussing the inevitable pushback from the existing paradigm and I think it's important to talk about that as well in part because we are already seeing it.


So. Part of the idea that this concept rests on, much more eloquently explained by Seo Helrune in the blog I link above 'Restoration Not Re-enchantment', is that the force which originally drove the Otherfolk to the fringes of the human world was Christian Dominionism. This philosophy carried by Protestants in both Europe and colonizing North America demonized the Good Neighbours and made them into evil forces to be driven out or fictions to be dis-believed in. It strongly perpetuated the idea that the fairies had left the human world and were a thing of the past and encouraged trivializing and infantilizing them.

What we are, perhaps, seeing now in some places is the Other fighting back against that and pushing to strengthen their presence in the world again. Why now? I can only guess. Certainly they have never truly left no matter what the poets have said so it is not a matter of a return so much as a re-empowering. This seems to be happening across a wide span of time, at least a decade at this point with the last 5 years being more active, which I'd think would be expected. How long will it go on for? How will it end? We will have to wait and see.

Is this happening because of the upheaval in the human world around the same areas or is that upheaval a symptom of what is happening in with the Other? Or are both impacting each other? We don't know. There is turmoil here, but that does happen and is always happening somewhere. There is turmoil there as well which seems to be spilling over to here in some places. We are sitting in the middle of the pattern and I don't think we can see the forest for the trees, so to speak.

That all said my main point here is that as we see this increase in Otherworldly energy and this upsurge in activity we have been tending to focus on it, which is perhaps natural. But we would be wise to remember that the dominant cultural force that caused Them to be subsumed in the first place - whether you want to label it the collective puritan unconscious (in the US) or the Protestant paradigm or the egregore of the over-culture - is still there. It still exists. And whatever it is, however you choose to understand it, it is connected to millions of living and dead humans that empower it and it is going to and is fighting against this current shift. I think we are seeing that manifest in the US in many ways, small and large, and we need to be very wary during this period.

While some of us may be cheering on the Otherfolk and eager to see them returned to their former glory - whether that's wise or foolish on our parts - we must not assume that such a return or shift in energy will be easy or painless. History shows us that major shifts of any sort never are. The Other are fighting to return, and we can be very sure that the force that pushed them out will fight just as hard to keep them out. We need to be prepared for that and understand that it may mean that force, that cultural egregore, that puritan unconscious, may strengthen before (if) it is broken. And we need to understand that the Other fighting to return isn't going to be painless for us either whether we are on the sidelines or trying to encourage it to happen.




A few points I feel obligated to make:

  • remember that the Otherworld isn't one monolithic thing. There is diversity there and factions and politics. In other words, not all of the Good Folk get along with each other.
  • the Otherfolk seem to move with human populations they are attached to, meaning that in a multicultural human world we see also a kind of mixed or multicultural Other
  • the concepts above comes from private discussions with friends and represents shared gnosis more than personal gnosis. That said I realize it will not resonate with everyone. 
  • This phenomena appears to be happening in some places and not others, so take this for what it is. Not everyone has driven out and alienated their Fair Folk. 

Sunday, September 22, 2019

Ritual For The Pleiades: The Way Opening

We are reaching the time of year for the acronychal rising of the Pleiades, when they are on the eastern horizon just after full dark, or roughly about 9pm for my latitude, This coincides with the general time of the autumn equinox and I personally choose to celebrate my ritual for it on the equinox. In my constructed mythology this  When the time of the Opening of the Way Between Worlds, when the dead and Good Folk and Others have more freedom to move within our world. 
The Opening of the Way is the fourth and final ritual in the cycle I have been working on over the last year. I am planning to perform this ritual myself on Monday (the equinox) and hope that others will also do so and offer feedback on their own results. In the next year I will repeat the rituals I have created so far and make any necessary adjustments.
So, to the ritual itself.  The offering that I will be referring to and making in this ritual is one that I use when I am home and able to cook. It is a recipe that came to me in a dream once and which I have written about before, for small honey cakes that I call Cáca Síofra.   

Opening of the Way Between Worlds
There is no point when the way between worlds is closed but there are times when the ways are wider and narrower. Something like the tide, it ebbs and flows. Also there are places in our world that have been slowly cut off from Fairy, where that energy and influence have been pushed back by other powers. At certain times of year the way to Fairy narrows, the energy that can be felt in this world lessens a bit; at others most notably in my own experience the heliacal and acronychal rising of the Pleiades, this energy increases in ways that humans perceive. It's a palpable shift. This ritual is designed to invite in and encourage this energy and this opening. It is also intended to invite the energy of Fairy back into the places where it has been pushed out over the last thousand years or so. Re-aligning and righting the balance. 

Ritual
I recommend doing this ritual close to full dark, ideally when the Pleiades have risen or are visible on the horizon.
Find a good space open beneath the sky where you can see the stars. If this is not possible due to weather concerns try to set up an altar near a window or perhaps arrange some appropriate artwork near your ritual space. If necessary this entire thing can be done as a visualization exercise. My own outdoor altar for ritual work usually contains space for offerings, water in an appropriate container, candles, and a token representing the Fairy Queen I honour.
Create sacred space as you see fit if you wish to. I usually do this now by moving counterclockwise around my space sprinkling water and chanting to open the way between worlds.
Invite in any Powers you wish to. This is not a ritual for named Gods unless they are explicitly associated with the Good People of one culture or another. This is a time to invite any goodly inclined spirits, allies, Fairy Queens or Kings, or Liminial Gods in. We invite, we don't invoke, evoke, or compel. They either come as we call or they don't.
I might say something like:
"I call to all goodly inclined spirits,
spirits of the land, spirits of the air,
Fair Folk who would be my friends,
Friendly ones who aid my liminal path,
Liminal gods, Fairy Queens and Kings,
My wonderous Lady ---,
Queen of stone and well,
I invite you all to join me here
As I honour the Opening
Of the Way Between Worlds"
After this is done wait a moment and observe. Use all your sense to note if there is any obvious response to your call. This may be obvious, such as the wind picking up or the temperature changing, or it may be a more subtle feeling of presence.  don't rush but wait until things feel settled.
Say:
"Tonight the Seven Queens rise in the east,
Standing on the horizon,
as daylight falls to night
Their eldritch blue light burns brightly
A signal fire calling us back to them
The Queens dance at the world's edge
between worlds, between time,
The way that has been narrowed
Is now a road, fair and broad
The door that stood cracked
Is now being pushed to fullness
The gates are open, may
They be opened wider
The Queens look upon the land
May they bless what they see"
Put out the offerings you have brought and pour out a bit of water.
"I offer sweet honey cakes [or whatever you are offering]
And pure clean water
To the queens
To the liminal gods
To those beings that
would aid me
to the spirits of air
and of earth"
At this point if there is anything else you would like to do in your ritual - sing, dance, chant, divination, meditate, journey - do it. When you feel ready to say goodbye, say:
"The Queens light up the sky
The way between worlds is open
Our worlds are intertwined
As they have been and will be
Praise to the Queens,
May they bless us
A good word to the Fairy Rade
May they cause us no harm"
Pour out the water that is left. Say
"May my words honour the Queens
May may actions honour the liminal Gods
May my allies stand with me
May there be peace between me
And the spirits of the air and earth
May there be friendship between me
And all goodly inclined spirits."
Take down your compass/circle or sacred space however you normally would. In my case here I'd walk it clockwise sprinkling a bit of earth or leaves and asking that the space be returned to its former state. Take down your altar.
Ritual Feast
Part of my own celebration will include a feast or ritual meal the following day. This is inline with some older practices that would see the night before as the beginning of the ritual date and the following day as its continuation and would incorporate ritual feasting into the process. My plan is to do the ritual itself at midnight but treat the following day as a holiday, with small gifts for my family and a big meal the next evening. A portion of that meal will be set aside and then left out as an additional offering. I will also look at taking omens the next morning.  

Tuesday, September 17, 2019

Review - Carnival Row

There's been a lot of buzz since last year about amazon's series Carnival Row. The premise, as advertised, is a Victorian-esque world where fairies and humans live side by side with fairies mostly limited to a neighborhood called Carnival Row; a series of murders occurs which the main character is trying to solve. This is the summary of what we know going into the series, and obviously is the type of thing that appeals to me in general.

Carnival Row Title Card, fair use, source: wikipedia

I watched the entire 8 episode series through once and intend to rewatch it at some point but I've been asked a few times for my thoughts on it so I decided to write a short review here. I'll start with what I did like, then get into what I didn't, then what I found to be problematic. I am going to try to avoid spoilers here so this will be a bit short on plot details but it will include things specific to the series and world itself.

Let's begin with what I liked.
   The series is visually stunning and it's very clear that its budget was put to good use. The aesthetic is neo-noir steampunk throughout and I loved the gritty realism that was achieved in a show featuring various fairy beings. It seemed to go easy with the CGI which I also thought was a wonderful choice as in my opinion CGI is overused and often can take away rather than add to the quality of a piece. Practical effects when done well are always going to be more believable. The sets are perfect for the tone of each scene and the attention to detail in the background and costuming is wonderful.
   The acting is high quality for a serial piece, on par with the best of what's out there for anything else. The roles seem to be well cast and each player does a good job of embodying and conveying their particular character.
  The show takes on various serious 'real world' issues, particularly racism, xenophobia, and the impacts of war on populations. While I may argue it does so in an excessively heavy handed manner I do respect the attempt and liked that it wasn't afraid to go there. I also liked the, admittedly limited, inclusion of some diversity in characters sexual preferences and relationships.
   And finally I will say that, whatever criticism I'm about to give following this, I am happy to see more urban fantasy on television and reaching new audiences and I loved the idea of mashing up neo-noir, urban fantasy, and horror.

Now let's talk about what I didn't like.
  I feel that there is a serious lack of world building in the entire series. While it is true a person can read the bonus trivia with each episode to learn more in the actual episodes and overall series there is very little to no effort to explain what I consider important details about the world of Carnival Row. I mean basic things like what is the Burgue? Is Tirnanoc an island, nation, continent, what? It took me quite a while to figure out that this wasn't alternate earth but supposed to be an entirely different earth-like place and that's not a good sign. Also some serious plot holes that just annoyed me. For example, what did that sailor see since it obviously wasn't the actual big bad of the series? How did the library end up in the Burgue if the Pact took over that area before it was found? Can fae just not hold a gun? Are they technophobes? Because it seemed very strange that they never used any human tech to fight even when it meant their own kingdoms falling. I also had a serious issue with the final few episodes and why the main target wasn't actually targeted and killed when he should have been; the last victim made no sense and that whole section just felt like bad writing.
  Episode three was just oddly placed and disruptive, however necessary it was to fill in plot. I can understand why they chose not to begin with that episode then flash forward 7 years for the rest, but giving us two episodes 'present day' then a full episode 7 years in the past then back to everything present day just did not work for me personally.
  The plot itself is predictable to anyone who has read a lot of urban fantasy or high fantasy, and I was disappointed by that. As someone who probably reads far too much of those genres this meant the show felt like awkward self-insert fanfiction rather than anything refreshing or new. I have also read a lot of fanfic so I can usually feel the difference pretty quickly. The only original thing I found was the idea of fae without any real magic and that just seemed like an easy out to explain why humans had taken them over so easily.

And for the problematic.
   So. A key premise of Carnival Row is that fairies are real and live side by side with humans, in a place called 'the Burgue' in an alternate world that resembles ours during the Victorian era-ish. The fairies there are refugees from a different place which was overtaken by war, named in the series as 'Tirnanoc' and including places like Anoon and Mag More. The Fae folk themselves which we see in the show are primarily human-sized winged pixies, called pixies or fae, and Fauns, called 'Pucs', and Centaurs. Later in the show we will see kobolds depicted as squirrel sized animalistic beings, and trow which are kind of like the trolls in The Hobbit. A lot of this is purely invented, some is actual myth, and some is using names from actual folklore but for entirely new fictional creations. The series for some reason decided to blend equal parts pure fiction with names and places from existing Celtic (particularly Irish) mythology in a way that honestly makes the mythology parts look like fiction. There is also at least one place where the Irish language is used for the pixie characters language, when they refer to the human soldiers as 'faan-troigh' which I assume is Google translate minus the fada for 'wandering foot' [fán troigh]. For obvious reasons this genuinely angers me as it forwards the rewriting and warping of existing mythology, but also as writer Orla ní Dhuíll very rightly said in her recent piece 'Do Fantasy Writers Think Irish Is Discount Elvish' it is bad writing and lazy to simply shove some Irish or Irish myth in as a shorthand for fantasy.
I genuinely do not understand why the writer didn't just make it all up, rather than taking random bits from a few things to graft onto his fiction. It left a bad taste in my mouth. And for those who are shrugging this off as they read it please read Orla's article linked above and give this some serious thought. There are ways to incorporate myth and folklore into fiction and do it respectfully and well, or innovatively and well - I'd point you to Terry Pratchett, Tolkien, Peadar Ó Guilín, Ruth Frances Long, Ron C Neito, Kevan Manwaring among many others - but this is not that. This is furthering an appropriative approach that hurts the living material and culture and reshapes how mainstream culture understands these things. Irish folklore - and more widely material from other Celtic language cultures - are not just shortcuts to signal 'fantasy' to viewers or give something an exotic flavour.
   I also was very uncomfortable with the fact that most of the human characters were white and most of the people of colour were fae; except of course the lead(s). The only significant main character* who was human and a person of colour was the main antagonist, which is also clearly reinforcing some unfortunate stereotypes. Another secondary human character who was black and fairly significant was infected with a supernatural illness that made him, basically, a type of fae. While I hope that was a further attempt at social commentary it unfortunately plays into some ongoing issues that both Hollywood and fiction have struggled with in how people of colour are portrayed or included in work. This show failed the DuVernay test even with Tourmaline in my opinion and it's worth noting that the only points black characters interact with each other (twice in the whole series that I saw) it's a child talking to their father, and a very awkward tea time scene without any real direct dialogue between the black actors. Social commentary is valuable but not at the expense of forwarding already problematic tropes like the 'magical negro'.

Ultimately I neither loved nor hated the show. I think it had its good points and it also had its bad but I am still unhappy with the issues I mention here as problematic. Yes I am overly critical where folklore and myth are concerned but I enjoy a good suspension of disbelief and fun show as much as anyone. I liked Sirens and I enjoyed Jonathan Strange and Mr. Norrell; I even love Charmed which is the height of campy ridiculous television. But this is different and in 2019 we should expect better even from our fun entertainment.

*I will note in fairness there is another human character introduced late in the series played by an actress who is a person of colour and whose character is ambiguous. Nonetheless the majority of human characters are played by non-poc actors relative to the actors playing fae characters. In such a visually striking show this is notable.

Monday, July 22, 2019

Some Advice For Former Christians About Unpacking Christian Baggage


I've never made any secret that I wasn't raised Christian but rather grew up a secular agnostic, with all the fun of Santa and a magic chocolate delivering bunny. I actively got into paganism and witchcraft around the age of 11 or 12 and have been practicing since; I didn't make an effort to learn about Christianity until I was in my 20's. This gives me a different perspective on some things than people coming from a different background and sometimes that difference is more obvious than others. In particular it tends to be highlighted for me when I am accused of having Christian baggage - as I pointed out on my social media, if anything it would be more accurate to accuse me of non-initiatory Wiccan baggage - and also when I see particular ideas or concepts in paganism that do seem to be influences from the outside. I thought it might be helpful from this perspective to offer a couple suggestions for people coming from Christianity who are trying to let go of their former religion.

I want to preface this though by saying a few things first. I don't personally care if you syncretize your paganism or witchcraft with Christianity or any other monotheism. Syncretism has been going on forever. I also don't care if you personally actively blend Christianity into your beliefs and practices. Have at. Whatever works for you. What I do care about is people looking down on other people for the aspects of their former religion they may be unconsciously dragging along with them and the way that many people who converted to paganism from Christianity have come with preconceived notions that can be harmful to others. Particularly to others that don't share those ideas or ingrained assumptions.

The idea of 'Christian baggage' shouldn't be a pejorative used against people but something that you either choose to actively work with or actively overcome.

So. That said, here are some suggestions from an outsider for people coming into paganism from Christianity who want to be aware of what they are bringing with them. These are all based in my years of observing from the outside if you will and the things I have seen people focus on or be bothered by that baffle me, and which I assume then are shadows of their former belief system. These will not all apply equally and may not all matter equally to everyone and that's fine. But I do encourage people to give some serious thought to this.


  1. Don't jump to assume that everyone shares your own background and ingrained Christian associations due to growing up in a Western culture. There are some deeply ingrained cultural things that one can argue are rooted in Christian thought but in my experience the vast majority of things that former Christians assume affect non-Christians actually don't. If you are a former Christian instead of telling your never-Christian friends what you think must influence them, try listening to them instead when they talk about their own experiences. 
  2. Take time to reflect on how much you are centering Christianity in your own life, even as a pagan. In my experience this often occurs through people defining themselves as against their former religion, ie if they associate Christianity with prayer then as a pagan they don't pray, if they associate Christianity with submission to deity then they make a point of not kneeling or bowing to deity, if they associate Christianity with a personal connection to deity then they are vocally against such a thing in paganism. There is, of course, nothing wrong with preferring not to do or believe any of those things by choice but be aware of what is influencing that decision. But most if not all of these things can be found across world religions and in belief systems that predate Christianity including pagan ones. Be careful not to create a new spirituality that is simply the inverse of the old, which indicates that the old still has power over you
  3. On the other hand, be aware of how much you are shaping your paganism to look exactly like your former religion but with a Goddess instead of God. Just as you should be careful not to make a new faith that is based in animosity towards the former one you should also not strive to recreate the former one with new names slapped over the old (unless that's your goal). In either  this case or point #2 you are still keeping your old religion central in your life because everything you are doing is based on it one way or another. 
  4. Another step in decentering Christianity which I imagine will take longer is to work on not allowing it to still have power over you. Paul Huson's book Mastering Witchcraft addresses this by encouraging new witches to recite a Christian prayer backwards, something considered blasphemous. If you don't want to have any Christianity in your paganism but still feel wrong about doing certain things your new religion embraces or uncomfortable around some pagan imagery then you need to look at why that is. Basically while you should be able to be generally respectful towards any religion you shouldn't feel any more or less concerned with Christian myth, belief, or practice than you do with any other religion you don't follow. 
  5. Look at how often you use Christian mythology as examples for things or rely on Christian imagery. No, this is not just Western culture, this really is a reflection of Christian upbringing (with very few exceptions). If you aren't Christian why do you say 'damn it'? Why call on Jesus? Why use Christian theology or cosmology to explain concepts? (and yes people do this, because I have had to ask on many occasions to have something further explained because I don't know what the speaker was talking about).  I still don't understand what sin even is or the spiritual implications of forgiveness; Christianity has its own language of terms and idioms and these are not clear to people outside that sub-culture. It may take conscious effort at first but you can change the expressions you use to reflect your new spirituality.
  6. Don't assume Christianity is the default for everything. Yes Western culture tends to be majority Christian populations but the idea that this means Christian is the default is something I have only found in former Christians, perhaps because they were raised to believe that. As a non-Christian growing up I never assumed anyone's religion until they told me what it was, because why would I? 
  7. Don't shift Christian cosmology into paganism*. This may be more of a pet peeve, in fairness, but I'm seeing it more and more so I want to include it here. There is no pagan Heaven. There is no pagan Hell (except actual helheim which is something else entirely). The Gods don't save us, whatever that even means. 
A basic list here, and I'm sure it could be added to. I suppose it could all be summed up as 'look at how you are still centering Christianity in your life and find ways to stop doing that'. Obviously since I'm not coming from that background I am not the best one to offer ideas of the nitty-gritty how to there are even point out more in depth ways that former religions show up in new ones but hopefully this at least offers a start for those who want to shift entirely into something new. 

Editing to add: these points are specifically aimed at individuals trying to work through their own issues with their birth religion. Dealing with issues relating to wider cultural and institutionalized Christianity is a separate topic and one that does not fall under the purview of this article. While we may choose to root out these things within ourselves or not, looking at the wider impacts of cultural institutionalized Christianity often reveals problems and abuses that must be confronted en masse and resisted or over turned on equally wide scales. 

*unless of course you are syncretizing the two, but that's something totally different.