Posts Tagged ‘Fairy’

Fairy Tales should not be swiftly discounted for their seemingly fictional and innocent purposes as children’s stories. The tales thus preserved are, in fact, windows into other times, ancient peoples’ thoughts, and older magicks. They are just as valuable a tool in anthropological study as traditional religious mythology, and to a certain extent, observational science and archaeology. They provide insight into the psychology and perception of their contemporary societies by both the people living in those societies and those transmitting the stories since. Furthermore, their archetypal nature speaks to something deeper in all man and womankind; regardless of the story’s origins or original temporal setting. This archetypal voice is why these stories still resonate with audiences today. And it is research into understanding this archetypal psychology which has dominated the anthropology of the fairy tale and been the focus of work for famous names such as J.R.R. Tolkein, Joseph Campbell, Claude Levi-Strauss, Georges Frazer, and Carl Jung, etc.

The witches of the traditional canon of fairy tales, i.e. of Hans Christian Anderson, the Brothers Grimm, and the rest of their late 17th through to early 19th century peers provide particularly remarkable insight into two periods of time: the time of the authors themselves; as well as the earlier pre-Industrial Revolution era their stories are typically set in.

Growing discontent with the pervading religious system and local government, coupled with rampant diseases (like the Black Plague), led to a rise in fear on the European continent. With the advent of writing and a stronger infrastructure of roads and trade, this fear was not an isolated incident, but was communicated between groups of people: between villages on a smaller level and between countries -for indeed, now we have come to the period where countries are starting to define themselves as separate states with distinct borders rather than cultural alliances and princely empires as before. Though this new, unprecedented opportunity would later prove to be the cure for the darkness of the period, it was at first but a promoter of the miasma of fear which hung over the late medieval world. In need of a scapegoat, the western world, and in particular the Catholic Church, looked around for something ‘other’ to blame all of their fears and woes upon. And they found what they sought in the form of the witch. A female with power, an outsider to the community, a link to the devil or the pagan communities that had ruled Europe prior to Christian domination ~ the figure of the witch was a multi-purpose target. An easy mark, the witch was vilified, both in person and in the resultant stories of her.

If you want to learn more about the witches of fairy tale and take a deeper look at the residual layers of fairy tale and symbolism of the new characters and archetypes attached to the myth of the witch, then join the Sacred Mists’ newest class: The History of Witches in the Western World ~ taught by yours truly. Using an anthropological perspective, this class explores the changing forms of magick and the evolution of the ‘Witch’ through the biographies of mythological witches of the antiquity through to the historical magickal figures.

Above image courtesy of fanpop

  Somebody happened to call me a “mythic creature” on Friday; and it has stuck with me all weekend.

  In context, it was a rather mundane and flippant figure of speech. One of the engineers in the digital archaeology lab I’ve just started at was merely elaborating on how rare it was to have one of the researchers in the lab for the full creative process. As a user of the technology verses a creator of it, he was basically saying that it was a novel concept to have my input at this stage of development. Really, it was a compliment of sorts (I hope). But it was more his turn of phrase that caught my attention. And rapidly pulled me from my everyday work, into the magickal realm I share here with all of you at Sacred Mists. Down the rabbit hole, as it were.

  My initial visualization of my possession of the label ‘mythic creature’ had much to do with the addition of faerie wings trying to fit round my desk chair and a unicorn’s horn sprouting from my forehead. Eventually, however, my meandering daydreams wandered away from the specific image of me as a mythic creature in the engineering lab; and more to do with just the idea of the mythic creature in the lab or office: Pegasus flying past the window, sprites floating in the water cooler, satyrs bounding off the elevator, and the like. The magick seeping through the mundane.

  Really, however, if one has been paying close attention to the faerie tales of childhood and, indeed, of world mythology: that is exactly how these mythic creatures present themselves. Out of the corner of your eye, there is a little something extra that you can spot for an instant and then is gone. In faerie tales: it may be a meeting with an elderly woman in the woods who you politely shared your bread with (thus earning the power to spit up jewels) or the spider you carried outside instead of smashing (and who later helped you succeed at a seemingly futile task). In faerie tales, and indeed perhaps in real life, the true encounters with mythic creatures are not ones you really pay that much attention to as a special encounter of any kind. The effects of the meeting may be felt; blessings given or mischief enacted (depending on the type of mythic creature), and one is left pondering the encounter, identifying what one can about what you saw, and extemporizing the rest to make sense of it ~ often fitting it into the known order of things in order to make it fit into one’s view of the world. More often than not, one might not realize that they’ve had such an encounter because they were not aware of what they were looking for and even if they saw something had no subconscious archetype against which to compare it. The Platonic archetypes extolled by the likes of Joseph Campbell and Carl Jung can often seem like vague generalizations, but they are worth knowing as reference points. It is, after all, easier to put together the jigsaw puzzle if one knows what the general picture is meant to be of. The meeting of the mythic with the mundane is where magick translates outside of anthropology and becomes a part of one’s life experience.

  I admit, that when not working on a project for the Sacred Mists, I often forget to look around me and see the magick in the world: the beauty and power that vibrates through everything; the wonder that I know I experienced as a child looking out at the world and knowing beyond a shadow of a doubt that magickal things could happen. The seemingly innocuous phrase ‘mythic creature’ woke me up. It made me LOOK. It made me SEE. It made me aware and appreciative. For this past weekend, at least.

  And while no, I have not spotted any landvaettir around my apartment, fey lurking in the shrubbery, or trolls under the freeway bridge: the part of me that steadfastly believes in the anthropological power of faerie tales maintains that they are there. They have just gotten very, very good at blending in. So much so, that when we see them or meet them, we probably don’t even realize what they really might be.

  The power of seeing the mythic creature in the modern world can lead to marvelous things. Ever heard of a little place called Narnia? Narnia is a magickal realm full of myth and wonder that has provided children and adults alike with a refuge, despite its ultimately fictional nature. Its author C. S. Lewis reputedly first began creating the back-story for Narnia whilst riding on a train one snowy evening. Looking out at the town, a man carrying his shopping and an umbrella appeared to have the legs of a faun instead of those of a human. And thus Mr. Tumnus, the first Narnian was born. If you take nothing else away from C.S. Lewis’s masterpiece series the Chronicles of Narnia, take away the idea that great things come from using your imagination and seeing the magick in the mundane. From seeing the mythic creature in the modern world.

  Have you had any recent encounters you’ve realized were less than mundane? Are your bumblebees secretly faeries or your pool overrun with lorelei? Or did you open the door for a stranger or give a lost tourist directions and feel inexplicably blessed the rest of the day? Mythic creatures come in all shapes and forms. Let us know about your recent run-ins!

  And if you haven’t had any recent encounters with mythic creatures: go seek them out. Attempt an anthropological cum psychological experiment into your own awareness and find them in unlikely places. Find them at your office, in your home, or in the pages of a fairy tale you’ve long since given up~ those archetyes still speak to you, if you’re willing to listen, so give them another chance. And then report back here and share your experience with everyone else!

Image Credit: At the top is Mary Gow’s Fairy Tales.

  Poised between spring and summer, Beltane is the Celtic quarter-marker festival of budding fertility. As the sun waxes brighter in the northern hemisphere, it is a festival marked by flames and bonfires in earthly reflection of the heightening solar powers. The fires are and were also intended to purify the world for the upcoming bounty of spring fruits and autumnal harvests.

  Standing as it does on the cusp of warmer weather and as the herald of the vivid growth and coloring of late spring and summer, Beltane was a festival of the in-between. In the ancient mythology of the Celtic Isles, particularly Ireland, it represented a changing of regimes and hunting grounds among the Tuatha de Dannan, the Fianna, and the more human aspects of the ancient population. Famously, the Sons of MÍl (the mythical Milesians) first landed on the southwest coast of Ireland on Beltane in an attempt to upset the balance of power and claim the islands for themselves. As they first stepped foot on the beaches and upon feeling the power emanating from the earth on the sacred isles, connecting them to the sacred day, the sun, and the cycle of life and death; their poet Armhairghin composed a song-chant in honor of the occasion. He sang:

  “I am an estuary into the sea.
 I am a wave of the ocean.
 I am the sound of the sea.
 I am a powerful ox.
 I am a hawk on a cliff.
 I am a dewdrop on the sun.
 I am a plant of beauty.
 I am a boar of valour.
 I am a salmon in a pool.
 I am a lake in a plain.
 I am the strength of art…”

  The sacred place on the sacred day of Beltane inspired an ancient invocation of one-ness between man and the universe: a positive invocation that inspires boundless definitions beyond the borders of human conception and perception. For, like its parallel fall festival of Samhain, it is a time when the boundaries between the worlds is dim. And like Samhain, it was a time when fierce protections were set in place to ensure that the roaming faeries and ancient gods of Dark Age and early Medieval Ireland did not interfere with mortal affairs or kidnap mortals into the Otherworlds beyond the mortal veil. Of particular concern were the Aos SÍ (the people of the Mounds), better known as the Tuatha Dé Danann or the Sidhe: the common name in Irish Gaeilge for the Mounds themselves. These faerie mounds which still dot the landscape of the Celtic isles are in reality Neolithic burial sites. But prior to the archaeological excavations conducted over the past several centuries (and really, still), these mounds were superstitious spots on the map. They were sites associated with the unknown depths of antiquity that had come before and when the early religions of the pagan past were translated into Christian terms as fairy tales and mythic saints, the ancient mounds retained their mysterious symbolism.

 

Legends held that the mounds variously housed the denizens of faerie or acted as party portals between the mortal realm and the Otherworlds ~ which in Celtic mythology are a complex and intriquing web of inter-dimensional theories modern physics are currently exploring. On certain special days, (Beltane among them) the locks between the layers of reality were undone, and the Aos SÍ were able to travel into the mortal realm via the Faerie Mounds and other portals within the landscape despite their contract with the Milesians that they must remain in the Otherworlds. Often their travels involved wild rides through the countryside or midnight dances near the mounds or in the surrounding forest. Hapless mortals lured into their revelry would often disappear, never to be seen again or returning suddenly years later, thinking only a few days had passed. Such was the case of the literarily infamous Tam Lin from last year’s Sacred Mists Beltane Blog who disappeared with the Sidhe and returned centuries later.

  In order to avoid being caught up by the Aos SÍ, various rituals were enacted for protection and to simultaneously draw the good blessings of the faerie folk upon their households. The bonfires, ripe with fertile and purifying symbolism, also serve as faux-faerie fires. In this sense, the bonfires act as a sort of apotropaic magick whereby the humans mimic the revelry of the fey thereby keeping other bands of Tuatha Dé Danann from wandering their way by convincing them that there were already faeries in residence. Less flammable offerings of foods were also often left outside of the house or certain plants or flowers hung over the doorways and windows to keep the sidhe out, while still currying their good favor as they passed by on Beltane, Samhain and other days of the in-between. Milk, honey, cakes, and bouquets of fresh and dried herbs were, in particular, favorite offerings to the faerie folk.

  Though Beltane is an ancient festival of hope and confidence, it is still widely celebrated in the modern world as one of the highlights of the Wiccan and Druidic calendar. And the belief in faeries and in other magickal denizens of the house and countryside remains strong the world over. So be sure to celebrate this festival of light, growth, and impending summer. It is a marker of good things to come!

Check out Sacred Mist’s Free Beltane Spells and Recipes : especially the Fried Honeycakes ~ just be sure you make enough for you and the Aos SÍ!

[Pictured at the top is Edward Hugh's Midsummer's Eve].

Given that St. Patrick’s Day is technically a Catholic holiday, one strongly associated with the casting out of the pagan culture of Ireland; it might seem a little anti-magick. And perhaps for the past four centuries that St. Patrick’s Day was celebrated there has been a certain stigma to it among pagan and wiccan sub- cultures. But over the past few decades a marvelous transition has occurred and St. Patrick’s Day is no longer just a celebration of the late 4th century missionary it was created to honor, it is a celebration of Irish culture. And my-oh-my, Irish culture has A LOT to celebrate.

In a certain sense, one can say that Celtic culture is one of the oldest continuing in the world today, often with many of its symbols and superstitions still intact. Established by the late fourth millenium BCE in Ireland, Celtic culture actually originated in the mountains between Europe and Asia, spreading out westward across the land. For once upon a time, “Celtic” culture was not just limited to the British Isles, but swept across much of Northern Europe in various forms like the Hallstatt (8th-6th c BCE) and La Tene (450 BCE-1st c. BCE) cultures. The Celts, tied together by linguistic similarities and an ancestral homeland in the Indo-European mountain steppes, dominated western Europe for a little over a millennia before cultural interaction with Mediterranean cultures, particularly the Romans, transformed their way of life significantly. As one of the farthest western bastions of Celtic culture, one left reasonably undisturbed by the Romans until the early Christian period of St. Patrick, Ireland represents a metaphorical bank vault of less disturbed facets of ancient Celtic culture, and especially its magick and lore. Even once Ireland had adopted Christianity, it tucked away much of its myth ~ hiding it among Christian stories or saints and relegating it to its own realm of well-believed superstition.
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It’s that time of year again: the Christmas carols are blasting in all the stores, Santa Claus is displayed in windows, and the holiday party invitations are rolling in. And despite all the celebratory diversity in the world today, what with Hanukkah, Yule, Kwanza, the recently-past Diwali, and a slew of other fabulous holidays also taking place in the winter: it’s easy to be consumed by the predominantly monotheistic marketing of the winter season. But it’s also easy to find the magickal and classically pagan traditions lurking beneath the thin veneer of the monotheistic Christmas holiday. From the origins of Christmas tree ornaments to the seemingly purely Biblical story of the nativity itself: these traditions come from ancient pagan times and older conceptions of magick and celebration. And if you look closely, you can see these lovely little esoteric gems sparkling through the already glittering displays of baby Jesus, Christmas elves, wrapping paper, and fake snow.

Case in point: the Nutcracker Ballet. I recently had the chance to observe the Fox Theater’s performance of the Nutcracker Suite in Atlanta, Georgia. For many, the Nutcracker is intrinsically linked with Christmas. Every year hundreds of theater companies around the world perform a variant of the classic Tchaikovsky ballet for children and adults alike. Though familiar with the bare bones of the story, I was much surprised to see how little the story actually had to with Christmas-Christmas. And how much more it had to do with the wider realm of Russian and Germanic faerie tale archetypes and the cosmic theory of different dimensions of being, an element shared with many mythological traditions around the world.

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