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HAGSTONES

3/11/2019

Hagstones are stones or pebbles that have natural holes bored in to them by the continual movement of the sea over the years, other stones and grit rubbing against them or by a common marine bivalve. Crafters often use them as an amulet, both myself and the Magister always wear one, and they have a variety of other uses within Craft, such as when they are hung in stables to protect horses from being “hag-ridden” during the night. They are linked to protection and fertility and here, in East Anglia, there is a tradition of stringing nine together and hanging them by the front door for protection of the home and hearth.

They can be found in various places, usually by the sea, but this is not always the case. We live in a very sandy area of East Anglia that was once covered by the North Sea. We’ve found several over the years deep within the local forests, and those of you who have visited us will have seen we have them dotted around the house; this is because we use them for protection and also as part of our craft practise. If you’re lucky enough to find one, always ask the earth before you take its treasures and thank it when you’ve been told it’s okay. It’s actually illegal to take stones and rocks from the beach, since they’re all needed to keep erosion of the land at bay, so bear this in mind if you spot a hagstone on the beach.

During the unseasonably good weather, the Magister and I set off with our trusty hound, Astra, to enjoy a day at the seaside and the atmosphere was truly magical: it was balmy but slightly breezy on the beach and the sea was a long way out, so it took some trudging through damp sand to get to the shoreline. The sea was dead calm and topaz blue, as was the sky reflected in it, so you couldn’t see where the sea ended and the sky began. A slight haze covered the horizon, so the backdrop was seamless. Hairy tubular sea creatures, possibly sand mason worms, were in abundance in the sand at the water’s edge and you could hear them crinkle and crackle. It was a day that promised hopefulness and new beginnings somewhat earlier in the year than usual. We spotted very few hagstones that day.

Contrast that with last Friday: We returned to the East Coast again and the sky was gun metal grey, the sea brown and the wind immense! Walking along near the pier, the sea had slung large stones over the wall, which had landed on the promenade. The sea wasn’t far out , but it had deposited huge rocks up against the wall beneath the walk way, rocks of all shapes and sizes. This was a great reminder about the power and energy of the elements: earth energy had caused shifts beneath the waves; air energy had pushed the movement of the sea as the winds had carried the water forwards; water had been the physical push to get these rocks and stones so forcefully out of the sea and on to the land. Hagstones were abundant that day and could be seen everywhere.

We wear our hagstones on cords and, as well as them being for protection, they also remind us of the elements and how their combination makes everything work, from day to day existence to magic. It’s an aspect of the elemental energies that we need to harness when performing a working of any kind and it’s always essential to consider which element does what within a working so that its energy can be used in the most effective way to ensure that the power that is sent out contains the necessary boost for the best result. If you are merely drawing your compass and using the elements as little more than symbolic, you’re certainly missing a trick!

Julie Dexter and James Rigel

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Coven Working: Copy with Hierarchy

3/6/2019

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Over ten years ago ignotus press published An Inside View of Coven Working to help explore the intricacies of the different Paths and Traditions for the benefit of those who wished to join an existing group, or set up one of their own. Writing as Philip Wright and Carrie West, the authors were both members of the Coven of the Scales, the magical teaching Order formed by Bob and Mériém Clay-Egerton in the late 1980s. Having run their own coven for well over thirty years, and able to trace their lineage back to the turn of the last century, who better to offer advice on what to look for in a magic group – and what to avoid!

In 2006 ignotus press ceased publishing and it wasn’t until it was brought to our notice that copies of the book were exchanging hands for silly money on the internet, that we decided to re-release Coven Working: How to Join or Set Up a Working Coven for the benefit of those who were seeking this information. Witchcraft has changed quite considerably in the past twenty years but the guidance given by the original authors remains as clear and relevant as it did over a decade ago.

Extract from Coven Working: Coping With Hierarchy
There is a growing objection amongst newcomers to Craft about working within a hierarchical system, although as Aeron Medbh-Mara pointed out in Life-Rites, “In any magical ritual it would be rather fool-hardy to try to run a focused magical or path-working without someone directing operations – if only from a safety point of view.”

The real under-lying objection does, of course, stem from those who are looking for a quick-fix on the magical ladder [‘Learn to be a witch in five days’] and who appear to believe that having read all the ‘right’ authors [usually American], they have the ‘right’ to question everything the group leader says and does. Within our own coven, no one has that ‘right’ until they have completed the first year’s tuition to our complete satisfaction. Should we be confronted with this kind of arrogance from a beginner, we would be well within our own ‘right’ to deny them access to further training. Here the purposely-crafted first year of tuition will sort out the sheep from the goats in terms of personal approach and attitude, regardless of any magical ability.

In truth, the main difficulty that would-be witches and magicians have within a hierarchical system, is in accepting that they are often not as magically adept as they like to think they are. Coven leaders have a responsibility not to allow acolytes to advance beyond the level of their own magical competence, not because they fear for their own position within the group, but because unfettered experimentation is dangerous. As a result, the occasion will arise when a long-standing member of the group is refused advancement, simply on the grounds that their abilities do not match their ambition.

If the group leader is sympathetic to the disappointment (and embarrassment), in most instances this deficiency can be corrected with a lengthy period of intense one-to-one instruction away from the rest of the group. No one is capable of maintaining good grace when they feel they have been rejected, or their efforts have not been good enough, and it takes a great deal of tact and understanding to explain the reasoning behind the decision while still giving encouragement. Like all schools of learning, some people are merely slow developers and with sympathetic tuition can eventually become staunch and valuable members of the group. The wise leader never rejects anyone on the grounds that they fell at the first hurdle!

Disappointment can, however, manifest in anger and resentment. The ‘injured party’ takes offence on the grounds that they believe they should have been awarded the rank or grade on the grounds that they “thought we were friends!” We should make no bones about it - when duty forces us to over-ride personal friendships, no matter how much we might like them personally, our duty to our Tradition must remain paramount.

Even in the most balanced of groups, however, it is another fact of life, that from time to time, disputes will arise out of misunderstandings, a basic lack of communication, or because there is a trouble-maker in their midst. When faced with the question of whether she would prefer: a) a magical democracy, where everyone was considered equal, or b) an elitist inner-court, where entry was gained through merit, one first-year student replied: “Ideally, I believe in a magical democracy but I have observed group dynamics in many forms, and without some sort of hierarchy (and I wouldn’t call it elitist), any group will inevitably disintegrate. Just one individual within any organisation can destroy an entire group, leaving the membership in tatters. I’ve observed this many times and, it’s a sad fact that some people can be very calculating and deliberate in their desire to destroy an established group.

“For this reason I’m afraid to say that it is essential to have an inner-court, but one that is flexible and where entry is gained by trust and merit. At the same time, everyone should be equal in other ways. Except for setting policies, or tutorials, there should be an agreed format for voicing differing opinions, or this can be another area where problems can arise. Compromise within the inner-court will, of course, also be necessary at times, but people of the inner-court must be trustworthy and flexible, and not forget the purpose of the group or coven, or their core principles.”

The actual merits of hierarchy

Providing we’ve asked all the right questions, whether as interviewer or interviewee, all problems of oath-taking, sexual practice and hierarchy should be addressed in the first couple of meetings. Often a formal system is much fairer than a casual grouping, simply because there is a clearly defined programme of teaching, recognition and acceptance. After all, would you want another student being offered a rank, degree or Initiation because they had managed to circumnavigate the system, and you’ve had to work your way through the rules and regulations?
It would be untrue to say that there are never any ‘teacher’s pets’ but the hierarchy does prevent favouritism from clouding a tutor’s judgement. “There is always a long and detailed discussion with the rest of the Elders when a student reaches the initiatory stages,” explained one Old Crafter, “and sometimes these can be quite heated. Just because you think your little treasure is the best thing to hit the Circle since Crowley, doesn’t mean that the rest of us are going to share your enthusiasm. Others might see certain flaws that will need extra tuition before that particular student can advance …”

This is why new groups should be open and honest about their limitations, because this might have a knock-on effect if your group suddenly expands. If the founder members are all non-initiates, there is still a need to establish some sort of ‘system’ to allocate the various different duties that are involved in running a successful group, or one person will finish up doing everything. This is fine if there are only three or four people involved but it will eventually cause resentment if some form of job allocation isn’t sorted out in the early stages.

We look upon our own coven in tribal terms, in that we are responsible for the group, but all the senior members have a specific job to do. Evan John Jones in Witchcraft – A Tradition Renewed fully described the function of each member of his group and this is fairly standard within traditional Craft. [These systems are, however, impractical if there are only a handful of members participating in a ritual and Old Craft had certain functions that do not feature in modern witchcraft. MD] Normally, the ‘officers’ are as follows:

The Lady or Maid (sometimes Dame)
Often called ‘High Priestess’ by certain Wiccan factions. She generally directs operations, dedicates the Circle and leads the chant/dance. She embodies ‘Goddess energy’ that is represented by the chalice. Some Old Craft traditions will have both: one appointed as the Lady, and the Maid her successor. The Lady holds the position for as long as she is able (traditionally retiring when reaching the menopause) and then steps down to become the Crone. Thus the Coven benefits from having guiding members at all different levels of experience. Problems arise if the Lady refuses to step aside and the Coven energies stagnate.

The Crone
A mature female member of the group who has inher turn been Maid and Lady but who retains a certain unstated rank among the members. Usually bringing the benefit of her knowledge, wisdom and understanding to the magical workings and development of the Coven.

The Man In Black and/or Magister
He partners the Lady (or Maid) and in Old Craft will more often than not, be the actual leader of the group. He invokes the ‘Horned God energy’ into the ritual, which is represented by the knife. Some larger groups will have both Magister and Man in Black. He rarely has a place in modern Wiccan working.

The Summoner
In contemporary groups this can be either male or female but in Old Craft will usually be male, and is part of the very old tradition. His job is to act as adjudicator or witness to any Coven events.

The Musician or Piper
This ancient position is rarely heard of these days in any aspect of Craft practice but it was the person who provided the music and led the dance for the Mill. An image of a piper is often found in Palaeolithic cave paintings leading the dance.

The Four Quarter Guards or Elders
These are senior members and experienced magical practitioners, all of whom should be Initiates or Elders. They stand for North (power of Earth), South (power of Fire), East (power of Air) and West (power of Water); they stand guard at the quarters during a ritual.

The overall running of the group and the organisation of the rituals falls to the Lady/Dame and the Man in Black/Magister; while the Summoner and the Quarter Guards/Elders are cast in supporting roles, each able to stand in for the others. Larger group will also have a number of Initiates, ‘acolytes’ and ‘neophytes’. In well run set-ups, those senior members acting as Quarter Guards should be willing to stand aside and occasionally allow newer members to take their place in the Circle, under their supervision. This simply means that if an Elder were unable to attend the meeting for whatever reason, there is always someone able to step in and perform that part of the ritual. As a guide, the magical levels are as follows although the terms ‘acolytes’ and ‘neophytes’ are only used here to differentiate between the levels of beginners.

Neophyte
A new member who knows little or nothing of the Tradition; a beginner with no previous magical training.

Acolyte
One who has reached a basic level of competence and understanding of magical working – one who has vowed to serve their deity and be loyal to the group following the prescribed period of study.

Elder
Those specially selected by vote or inheritance to act as the channel for the God and Goddess, and who can invoke deity in order to bring the power down into the Circle.
Adept
One who had attained a higher level of magical and mystical training – one who is capable of passing on the teaching to others within their own group.

Initiate
One who has attained practical ability and magical learning within the system – one who is admitted into the Mysteries and taken the Coven Oath before deity.

Neophytes should undergo a period of training (often for a traditional year and a day) before formally being admitted into the group. This will give the group a chance to satisfy themselves that the new member will fit in with the rest. In some cases, it may even be the first time that the neophyte has been given the opportunity to formally meet members other than their tutor. It is also important that those at acolyte level should be encouraged to experiment magically by being taught how to work solo, or with a partner (of both sexes), as well as participating in group work. Ideally, each should be taught by someone from the level above, as those at ‘priesthood’ level often forget what it is like to start at the bottom. Members should also be made aware if any particular member has specialist knowledge of a certain subject, such as wort-lore, tarot, divination, etc., so that they get the best possible tuition if that subject is of interest to them.
There is no place for being precious within a coven, and those operating established groups would do well to look at their own structure before deciding to expand. Do the existing ‘senior’ members have the ability or aptitude to teach? Are there sufficient adepts available to act as tutors for any influx of new members? Are the current facilities large enough to cope with additional members? Have the group’s workings become so insular that there is no room for new ideas or opinions? Those wishing to start a coven with just a group of friends will, hopefully, be able to nip any problems in the bud by learning from others’ mistakes.

Coven Working: How to Set Up or Join a Working Coven by Philip Wright & Carrie West is published by ignotus press ISBN: 978 1 78697 123 4 : available from Amazon or direct from the printers at a discounted price - https://www.feedaread.com/books/Coven-Working-9781786971234.aspx

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Sex magic: Let the Beginner Beware!

3/3/2019

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Sex magic: Let the Beginner Beware!

An extract from Coven Working: How to Set Up or Join a Working Coven by Philip Wright and Carrie West.

Although this topic is not relevant to a beginner and those working the solitary Path, it is nevertheless, an old chestnut that has to be trotted out, if only to set the parameters of what is, and what is not, acceptable behaviour as far as new-comers are concerned. To reiterate the point made in the first chapter [Coven Working], if anyone mentions anything about sexual attitudes, even on the most casual basis, at the first meeting … be on your guard.

To put things into perspective, magical tutor, Mélusine Draco wrote an article entitled ‘You’ll Have Somebody’s Eye Out With That!’ for one of the pagan magazines, and an extract from this has been included here with the author’s kind permission: “Just as the occult world settles down again, along comes another member of the dick-happy tribe who has decided to inaugurate his or her own peculiar brand of sexual shenanigans under the guise of religious worship. And this time it’s Tantric Wicca! Now Tantra, as we all know, is a system of Oriental mysticism, combining the powers of Shiva and Shakti, in order to ascend to the highest level of cosmic Oneness. Wicca, on the other hand, is a modern amalgam of a European fertility cult whereby the God and Goddess join together for the purpose of procreation on a mundane level. This is not to say that one system is better than the other – merely different.”

Another magical tutor went a stage further: “Putting these two systems together is, of course just yet another absurd modern hotchpotch of pseudo-mysticism, invented for the sole purpose of the ‘master’ screwing as many gullible idiots as often as possible.”

An experienced teacher of Tantric techniques was, however, a little more restrained. “No sex magic – of whatever persuasion – can be done until the personal work is carried out first. This means death: death of the old, of prejudices, habits, relationships that you love, home, job, your life – everything.”

Most experienced teachers would be wealthy indeed if they’d received a pound for every genuine enquirer, male and female alike, who have asked in all seriousness, whether they really have to have sex with the high priest/ess, master, adeptus (or any other magical title) in order to be initiated. “I’m still astonished when it happens, yet it seems there’s one born every minute,” continued a Wiccan tutor. “Find yourself one of these Mystic Masters and you’ll find some sad git with a personality disorder, pretending to teach esoteric knowledge – but only after you’ve been initiated, of course.”

Where it is perfectly true that power can indeed be passed from one person to another sexually, most of us would seriously question if that’s what was really going on when an aged and wrinkled crone or ‘master’ insists that sex, regardless of whether it’s termed magical or otherwise, is the only way for a young and naïve seeker to learn. Furthermore, this shouldn’t be going on with a new-comer anyway … but this is where they are extremely clever … and this brings us to the subject of peer pressure.
Most tutors who have had to pick up the pieces have heard just about every permutation of sexual coercion, and although we can give you a dozen reasons why you should not submit to peer pressure – the ‘master’ will have his well-rehearsed responses – all guaranteed to heap scorn on the warnings. We will be portrayed as hide-bound moralists; sexually repressed and unable to worship the Old Ones in time-honoured tradition. You will be told that the only way to express your spiritual freedom is by throwing off the chain of inhibition and embrace the god/dess in sexual union.

Whilst we appreciate that it’s not always that easy to back out, especially having allowed yourself to become ‘involved’, it is not unusual for a student to be flattered by the attentions of a tutor. And an invitation to visit may seem like a natural progression in the teaching process – even if the offer of initiation appears a trifle premature. These doubts will be silenced by the assurances that since you’ve made such tremendous strides in your studies, the tutor feels it would be unwise to impede your advancement. This of course, involves taking a combined First and Second Degree lumped together – with a bit of the old Great Rite thrown in for good measure. The venue for this mystical experience is often the corner of some darkened field that is forever England, and the ‘secret’ ritual, more than likely, is a blow-job on the back seat of a car!

Here it should be stressed as strongly as possible – there is nothing wrong with sacred sex. There are a tremendous number of sexual undercurrents in any of the Traditions … Wicca is based on an ancient fertility belief, for example … but these require years of study before putting any of them into practice. Anyone who offers any form of sexual initiation to anyone with only a rudimentary experience of magical working – in any Tradition – should be avoided like the plague!

Coven Working: How to Set Up or Join a Working Coven (2003 reprint 2016) by Philip Wright & Carrie West is published by ignotus press ISBN: 978 1 78697 123 4 : available from Amazon or direct from the printers at a discounted price - https://www.feedaread.com/books/Coven-Working-9781786971234.aspx

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The Traditional Witch's Calendar -March 2019

3/1/2019

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In March, spring is official no matter what the weather report or calendar says and it arrives in the form of the Vernal Equinox; the time that the sun crosses the Earth’s equator from south to north. Needless to say, it doesn’t fall on precisely the same day every year because the length of the calendar year doesn’t quite correspond with that of the solar year so the first day of spring varies between 19th and 21st March. Nevertheless, in a predominantly agrarian society, it made sense to follow the sun and the rhythm of the natural plant growth and whilst the balance of day and night is equal, it is ready to tip over in favour of light and life.

MARCH: Old English [OE] Hrēþ-mōnaþ ‘Month of the Goddess Hrēþ’ and was named in honour of a little-known fertility goddess names Hreða, or Rheda. Her name eventually became Lide in some southern English dialects, and the name Lide or Lide-month was still being used locally in parts of southwest England until as recently as the 19th century. Alternatively ‘Month of Wildness’ or in Old High German [OHG] Lenzin-mānod ‘spring month’. The Norsemen regarded the month as ‘the lengthening month that wakes the alder and blooms the whin [gorse]’ calling it Lenct – meaning Spring. It was a period of enforced fasting when winter stores were running low and as such was incorporated into the Church calendar and renamed Lent. The Anglo-Saxons referred to it as Lenetmonath In the 14th century the misericord calendar carved into the backs of choir seats in St Mary’s Church at Ripple was shown as the time for sowing. The carvings reveal an annual round of country life in the Middle Ages and are believed to be by local craftsmen; they add up to a country calendar with religious overtones, showing the tasks of husbandry month by mouth. The tree representing March is the Alder, associated with Bran, the pre-Celtic raven god.

Alder Magic: With the alder’s natural habitat being streams and riverbanks it is not surprising that it can be viewed as being sacred to Elemental Water, although with its various associations, it seems to embrace all four elements. Pipes and whistles were made from alder, making it sacred to Pan and Elemental Air; whistles can be used magically to conjure up destructive winds – especially from the North (Elemental Earth). Associated with the Elemental Fires of the smith-gods (because although it burns poorly, it makes one of the best charcoals) it has the powers of both dissolution and regeneration. Primarily, the alder is the tree of fire, using the power of fire to free the earth from water and a symbol of resurrection, as its blooms heralds the drying up of the winter floods by the Spring Sun. Use alder as part of your magical workings at Spring Equinox

1st St David’s Day. The national day of Wales and has been celebrated as such since the 12th century and St David is the only national saint in the British Isles to be ‘home-grown’. There is doubt as to the origin of the custom of wearing a leek, but according to Welsh tradition, it is because St David ordered his Britons to place leeks in their caps that they might be distinguished from their Saxon foes. It has also been pointed out that this allusion by Fluellen (in Henry V) to the Welsh having worn a leek in battle under the Black Prince, is not necessarily confirmation that it originated in the fields of Crecy, but rather that it shows when Shakespeare wrote that Welshmen wore leeks. Today: Celebrate this national day of Wales by wearing the leek or a daffodil.

2nd The Feast of Ceadda (pronounced Kedda), an early Celtic deity associated with sacred springs and wells. Replaced in the Church calendar by Chad, a prominent 7th century Anglo-Saxon churchman who became abbot of several monasteries, Today: Make an offering at your local well or stream by clearing the winter debris.

10th The fourth Sunday in Lent in most Lancashire towns is called Simnel Sunday, and Simnel cakes – ornamental, rich cakes like those made at Christmas time – are eaten. A writer in The Gentleman's Magazine (1867) said: ‘from time beyond memory thousands of persons come from all parts to that town (Bury) to eat Simnels. Formerly, nearly every shop was open, with all the public-houses, quite in defiance of the law respecting the closing during ‘service’ …’ The origin of the word Simnel is unknown: in Wright’s Vocabularies it appears as Hic arlaecopus = symnelle – a form in use during the 15th century. In the Dictionarius of John de Garlande, completed in Paris in the 13th century, it appears as Simeneus = placentae = simnels. Today: An appropriate cake to celebrate the Ēostre spring festival.

15th The old Roman New Year actually began on the famous Ides of March, which was sacred to Jupiter and a day for special religious observance. Due to Shakespeare’s dramatic ‘Beware the Ides of March!’ in his play Julius Caesar, the day has developed sinister connotations. Today: Do as they did in Shakespeare’s day … watch the play!

Weather-lore: ‘A dry March and a wet May, fill barns and bays with corn and hay.’

15th The Roman Festival of Anna Perenna, an ancient deity whose feast day was at the full moon in what was then the first month of the year. Ovid describes her as ‘Anna ac Perenna’, or ‘she who begins and ends the year’. Today: An opportunity for an impromptu ‘old new year’ celebration or simply making an offering to your household gods.
17th Feast of St Patrick celebrates one of the world’s most popular saints. He was born in Roman Britain and when he was about fourteen was captured by Irish pirates during a raiding party and taken to Ireland as a slave to herd and tend sheep. He eventually escaped to Britain but returned, preaching and converting all over Ireland for forty years often using shamrocks to explain the Holy Trinity. Today: Celebrate this national day of Ireland.

17th Liberalia was celebrated in Rome in honour of the god of the vine as a great carnival; it was at this festival that Roman youths first assumed the toga virilise, or ‘manly gown’. This ancient Italian ceremony was originally a ‘country’ or rustic ceremony but the Roman State adaptation was meant to honor Liber Pater, an ancient god of fertility and wine, who was also a vegetation god, responsible for protecting seed. Liber, like Dionysus, had female priests although Liber’s priests were older women; wearing wreaths of ivy, the priestesses made special cakes, or libia, of oil and honey which passing devotees would have them sacrifice on their behalf. Possibly this was an older rite that was originally aligned with the Vernal Equinox. Today: An excellent opportunity to pay homage to the vine by offering a libation of a good English wine.

21st The Spring or Vernal Equinox – check on the Internet for precise alignments. As we’ve already noted, by 600AD the Sun was entering the constellation of Aries at the Spring Equinox and still marked the beginning of the year for the Roman calendar makers since Aries has always been recognised as the first sign of the year. These are powerful tides around the Vernal Equinox and often a time of great change. A good time for divination to see what the coming astrological year will bring.

22nd Attis Arbour Intrat: In Ancient Rome, the procession of the pine trees was dedicated to Cybele, Ops or Rhea, in what was known as the Festival of the Entry of the Tree; immortalised in music as Pini di Roma a four-movement tone poem which depicts pine trees in four locations in Rome - at different times of the day by the Italian composer Ottorino Respighi. Arbor intrat (‘The Tree enters’), commemorates the death of Attis under a pine tree. Today: Bring a pine bough into the home in recognition of the Great Mother.

22nd Also a Roman Dies violae – the ritual laying of flowers at ancestral tombs and so this is a good time to visit a grave or memorial of an ancestor of the blood, place or tradition and leave a tribute. There were several dates set aside for honouring the ancestors in the old calendar and not just at the beginning of winter (Hallowe’en or Samhain), since the ancestors could be approached with prayer and offerings to ensure the fertility of the land and livestock at any time. (See Flowering Sunday at the end of the month) Today: Place flowers on a family grave or pour a libation in an act of remembrance.

25th From 1252 until 1752 in Britain, the legal new year began not on 1st January but 25th March, which is still known as Lady Day and a date when many rents still fall due as it forms one of the ‘quarter days’. Today: End of the tax year!

25th This day was also known as Latha na Caillich or Cailleach Day and a festival would be held to ‘drive out the winter hag’. Today: Light a fire outdoors and share a small feast of bread, cheese and wine in her honour.

Weather-lore: ‘As it rains in March, so it rains in June’.

25th Hilaria – a Roman festival of joy in honour of the goddess Cybele, mother of the gods, that ended a nine-day period of fasting when bread, pomegranates, quinces, pork, fish, and probably wine were prohibited. Only milk was permitted as a drink. The ancient festival was celebrated around the Vernal [Spring] Equinox in honour of the goddess, who had a long and extended historical journey from Anatolia to Rome, and then throughout the Roman Empire. Today: Perhaps this should be included in the current pagan calendar as the original ‘Mothering Sunday’ celebration.

27-28th Lent: The fair season opens with the medieval Chartered mid-Lent fairs at Stamford and Grantham [Lincs], both held in the streets of the town. Stamford’s fair was chartered by King John in 1205 although the feast of the fair is not recorded; Grantham’s fair was chartered by Richard III in 1484 to be held on Passion Sunday. A large number of these Charter Fairs have declined and those that remain are often no more than glorified fun-fairs. The annual County agricultural shows are more in line with the old medieval fairs since they offer trade stands, livestock shows and country crafts in abundance, and would provide stronger magical links than a commercial carnival atmosphere.
29th Sad Palm Sunday (1463) marks the day of the battle of Towton, the most fatal of all the battles in the Wars of the Roses when over 37,000 Englishmen were slain. Drayton’s poem Polyolbion refers: Today: Light a candle in memory.

Flowering Sunday: There is a pretty custom recorded by Thistleton Dyer in Folk-Lore of Shakespeare, observed in south Wales on Palm Sunday of spreading fresh flowers upon the graves of friends and relations.

One custom, perhaps, that will always retain its hold amongst us is the scattering of flowers on the graves, a practice that can be traced back to pre-Christian times and is frequently mentioned by Shakespeare in some of his most superb passages included in Cymbeline, Hamlet, Romeo and Juliet and Pericles. ‘Flowers, which soon droop and wither, are indeed sweet emblems of that brief life …’ remain an ever popular demonstration of public outpourings of grief.

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HAGSTONES

Coven Working: Copy with Hierarchy

Sex magic: Let the Beginner Beware!

The Traditional Witch's Calendar -March 2019

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