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Hungarian Witchcraft: The Compendium of the Practice

The practice of Witchcraft across the world is so vast and varied, it is a subject that is pretty much endless regarding learning about it. I have been fascinated with Witchcraft since a young age and have close friends who are very knowledgeable practitioners of the craft. In my blog for the past two years I have written a number of posts about Witches and Witchcraft across the world and today I want to take you to a country with a long rich history of Witches and that place is Hungary.

An Excerpt from:

Táltos, Witch, Incubus, Succubus and Other Beings in Hungarian Folklore and Mythology

by Dr Adél Vehrer, As­so­ci­ate Pro­fessor, Széchenyi István Uni­versity, Győr

Witch

As a so­cial in­sti­tu­tion, witch­craft has been trace­able in every people of Europe since the Middle Ages. Witches have the most em­phatic role of all myth­o­lo­gical fig­ures, as they in­cor­por­ated nu­mer­ous other be­liefs. The Hun­garian word for witch, boszorkány, comes from Turkic, and means a being who causes a feel­ing of pres­sure, a night­mare to the sleep­ing per­son, and in this sense he or she was con­sidered as de­monic (Pócs, 1989, p. 19). Stor­ies clearly de­pict the witch as a neg­at­ive fig­ure, primar­ily an eld­erly woman, but it can also be a man. In sev­eral cases she has a phys­ical de­fect, a dis­ab­il­ity or is shifty look­ing, but phys­ical char­ac­ter­ist­ics are not of pivotal sig­ni­fic­ance.

In the event of any per­sonal prob­lem or mis­for­tune, the witch is mani­fest in a real, liv­ing and known per­son. This scape­goat role of witches was not as­signed to an un­changed per­son, rather to the per­son that could be ac­cused in the cur­rent case (Pócs, 1989, p. 9).

Witch­craft is trans­ferred by hold­ing hands at the witch’s deathbed. She can­not die until she has not trans­ferred her know­ledge. If there is a vo­lun­teer, a broom is handed over to her.

She can put three kinds of hexes: 1) on an­im­als or crop in the field of farm­ing; 2) dam­aging human health; 3) des­troy­ing human re­la­tions.

Witches’ most gen­eral harm­ful mis­chief is put­ting hexes on people and an­im­als. The em­phatic part of stor­ies are about the evil eye, primar­ily in con­nec­tion with chil­dren. For the most part, adults are ab­used by love spells. In such cases people turned to a know­ledge­able man or a healer for help. The dam­age caused by witches is called witch pres­sure in Hun­garian. At night they put their weight on a per­son’s chest in­vis­ibly or in the form of an an­imal (e.g. cat).

The ma­jor­ity of the stor­ies are re­lated to cattle farm­ing. Mis­chief causes the milk to dry up, loss in the profit earned on milk, or the cow to pro­duce bloody milk. Witches often turn into cats, frogs or horses when they cast a spell on cows. They usu­ally ap­pear and cast spells at mid­night. In order to avoid the mis­chief, the vari­ous form of the witch must be known. In the order of fre­quency, they are as fol­lows: cat, frog, snake, horse, pig, goose and dog. A mis­chief is pre­ven­ted by gar­lic: for ex­ample, on St Lucia’s day, the door frame or the calf is smeared with gar­lic (Szendrey 1986, pp. 354-357; Pócs, 1997; Ipolyi, 1854, pp. 407-408). SOURCE

The Hungarian Folk Tales stem from original folktale collections, every episode has its special authentic ornamentation. The trio of folk art, folk music and folk tales are masterfully combined in the episodes.

The World of Hungarian Folk Beliefs

First among the figures of the world of beliefs of the Hungarian peasantry, we will mention the táltos, as one in whom the features of the pre-Conquest shamanistic faith can be found most prominently. The word táltos itself is presumably Finno-Ugric in origin, and its Finnish equivalent means “learned”, which is just what regional dialects of Hungarian call people endowed with supernatural powers. Today, the characteristics and equipment of the táltos can be analyzed mostly from the legends of belief (cf. p. 675) that still live in the memory of old people living primarily in the eastern half of the country.

The táltos is generally supposed to be well-meaning rather than punitive. He does not gain his knowledge by his own will, but receives it, as one of them bore witness during the course of an interrogation in 1725: “Nobody taught me to be a táltos, because a táltos is formed so by God in the womb of his mother.” Therefore no matter how much his parents and relatives might oppose it, he who has been ordered to his fate must carry it through.

A child was carefully examined at birth to see if he had any teeth or perhaps a sixth finger on one of his hands. One extra bone already foretold that with time the child would become a táltos. However, to become one, it was also necessary that the ancestors steal him for three or more days. One accused said, when interrogated for charlatanry in 1720: “… lying dead for nine days, he had been carried off to the other world, to God, but he returned because God sent him to cure and to heal.” They called this state elrejtezés, being in hiding, which is also a word of Finno-Ugric origin, and we can find its equivalent both in form and content among the related and various peoples of Siberia.

They maintain that while the táltos-designate is asleep, the others cut him to pieces to see if he has the extra bone. This motif also occurs in the Hungarian version of the generally known tale, “The Magician and his Apprentice” (AaTh 325): the kidnapped youth is cut up, usually put together on the third day, and by this gains for himself a previously unknown knowledge.

However, the táltos-designate’s struggle and trial is not over then, because he has to take a test. One way of doing this is by climbing up a tree that reaches to the sky, and if he returns without trouble, he can practice his newly acquired knowledge. SOURCE

Witchcraft and Demonology in Hungary and Transylvania

Quite a while ago I came across a book that immediately caught my eye and I knew it needed to be added to my library. This book is so well put together I would say it is one of my favorite books regarding the subjects it covers. The book Witchcraft and Demonology in Hungary and Transylvania which was edited by Gábor Klaniczay and Éva Pócs is one I highly recommend and will give you a little bit of its contents.

Published in the Palgrave Historical Studies in Witchcraft and Magic, Witchcraft and Demonology in Hungary and Transylvania offers a detailed examination of magic and witchcraft in a part of Europe that continues to fascinate Anglo-phone scholars of the subject. The book’s eight essays broaden the scope of our understanding of beliefs and practices in central and eastern Europe in the early modern period. Of these eight essays, five are translated from a previous collection of studies written in Hungarian and rewritten to suit this [End Page 443] publication’s international recontextualization. The other three essays consist of a chapter from a previously published monograph by Ildikó Kristóf, a translation of a study by Éva Pócs, and an entirely new study by Ágnes Hesz.

Ildikó Kristóf’s contribution examines witch-hunting in Bihar county and Debrezen, the largest city in eastern Hungary, between 1575 and 1766. Kristóf reveals the social confrontations that led to the 217 trials conducted against 303 people accused of maleficium, that is “bewitchment cases resulted from some kind of everyday, realistic conflict, between a witch and her victim” (16). Drawing on abundant research and data, Kristóf shows that in all these cases the authenticity of maleficium never came under scrutiny. Invariably, the cases rely on a narrative transformed and adjusted by the alleged victims’ stories to meet the expectations of the community and the normative coordinates of witchcraft. Importantly, Kristóf shows that what matters is not the accuracy of the narratives but what such narratives represent in the regulated forms of social cohabitation in which, as she points out, “any kind of violation implied retribution including sanctions associated with the spheres of beliefs” (20). In this context, Kristóf explores the social environment and the assortment of witchcraft accusations born from such conflicts as rivalry between “people of ill repute” and “honest Christians.” Such a category could include violating the interdiction of Sunday labor, missing church, or a woman who lived “in fornication, whoring and pandering” next to a “God fearing pious woman” (24–25). Within the micro-community scrutinized in her study, Kristóf also examines healers and midwives, who fell under suspicion of witchcraft for either success or failure in healing and treating their patients when rival healers were trying to outbid the skills of another healer by relying on accusations of witchcraft. SOURCE

This book provides a selection of studies on witchcraft and demonology by those involved in an interdisciplinary research group begun in Hungary thirty years ago. They examine urban and rural witchcraft conflicts from early modern times to the present, from a region hitherto rarely taken into consideration in witchcraft research. Special attention is given to healers, midwives, and cunning folk, including archaic sorcerer figures such as the táltos; whose ambivalent role is analyzed in social, legal, medical and religious contexts. This volume examines how waves of persecution emerged and declined, and how witchcraft was decriminalized. Fascinating case-studies on vindictive witch-hunters, quarreling neighbors, rivaling midwives, cunning shepherds, weather magician impostors, and exorcist Franciscan friars provide a colorful picture of Hungarian and Transylvanian folk beliefs and mythologies, as well as insights into historical and contemporary issues.

Symbolic Healing in Hungarian Ethnomedicine

To understand the attitude of traditional folk medicine it is necessary for us to review the main types of the methods of healing. In the literature we find two approaches. One holds that, at a specified historical moment, the empirically based knowledge receives ritual reinforcement; while according to the other view, only about a quarter of the herbs used in folk medicine possessed any real curative property; the real effect was exerted by the process of healing, by the rite itself, the power of psychic influence. It must be clearly seen, however, that traditional folk medicine is an area of culture where methods of healing based on the accumulated experience of generations and the apparently irrational flats and notions dictated by beliefs blend in almost equal proportion. Only when looked at from outside does the belief system, with its own inner dynamics, appear incomprehensible; the internal connections organize the elements into a pattern, and, once the connections are understood, the elements seem evident – especially in the eyes of the users. Ethnographic research is interested in the system as a whole, and so it views folk medicine too as a part of the system of culture – a part that is a characteristic blond of rational and symbolic elements.

Hungarian people applied magic or symbolic `medical’ treatment mostly to curing diseases whose causes were unknown or were not directly identified. In the material so far collected the informants have named several causes of illness, but unfortunately that rich material has not yet received systematic analysis. The most frequent causes of illness are the following: God, the `evil ones’, who can be supernatural (unknown) beings or humans possessing supernatural power. This latter group is made up of boszorkányok (`witches’), bábák (`midwives’), wise men, bübájosok (`magicians’), javasok (`medicine women’), kuruzslók (`healers’); while the former group includes the lidérc (`incubus’) that causes an oppressive sensation at night, and the invisible szépasszony (`beautiful lady’), with her `bowl’, which makes anyone stepping into it come out in a rash1.

Among the causes of disease the so-called sickness-demons (such as the csúz (`joint gout’), íz (roughly the same), süly (`scurvy’), guta (`apoplexy’), nyavalya (`falling sickness’), etc.) used to be regarded as dominant, but probably more important than these elusive `beings’ are the many kinds of bewitchment. Thus, in the old days, bewitching was known as something done through some action or with the help of some objects; moreover, by looking (igézésigizis) or by word or curse. A common form of bewitching was, for example, pouring: they made a brew from nine kinds of cereals and poured it out or sprinkled it on the ground at a busy cross-roads or outside the house of the person they wanted to bewitch. Whoever entered the bewitching fell ill, coming out in boils or nasty pimples.2 That, incidentally, was also one of the ways of getting rid of the disease. Continue reading HERE.

In terms of Contemporary Paganism, how’s the Hungarian reality and which religious approach is being taken at the moment?

The Hungarian Witch Trials

The witch trials which took place in the city of Szeged in Hungary in 1728 – 1729, at the height of the country’s witch hysteria, was perhaps the largest witch hunt in Hungary. It led to the death of 12 to 14 people by burning.

The witch hunt was called by the authorities in 1728 after public complaints about a bad drought, and the famine and epidemics it gave rise to, with the intention of laying the responsibility for the drought on people who had allegedly fraternized with the Devil. There was also a fear throughout the Habsburg Empire that witches had begun organizing themselves along military lines, and a particular fear in Hungary that witches were also vampires.

Among the people accused was the former judge and richest citizen of the town, 82-year-old Dániel Rózsa, who was said to be the leader of the witches, and Anna Nagy Kökényné, a midwife who had accused him of witchcraft. Szeged Castle Yard was used for the trials organized by the church elders, and the victims were tortured to make them confess.

In July 1728, 12 people, six men and six women, were burned at the stake for witchcraft on a peninsula on the Tisza River, called Boszorkanysziget (“Island of Witches”).

Witch trials had occurred sporadically in Hungary since the 16th Century, but reach their height relatively late in the 1710s and 1720s. Over the following 40 years, about 450 witches were burned in Hungary. In 1756, partly as a response to the use of torture in Szeged, Empress Maria Theresa of Austria (and Queen of Hungary) ordered that all cases of witchcraft must be confirmed by the high court, which more or less ended the witch trials. The last person executed for witchcraft in Hungary was in 1777. SOURCE

Hungary, one of Europe’s great cultural crossroads and melting pots, was remarkable in the chronological pattern of its witch-hunting, which reached its peak late in comparison to (other countries, in the second and third decades of the eighteenth century. Hungary was a meeting place for the folklore and demonology of the Hungarians, the Roma (or Gypsy’s, then as now often credited with supernatural power), the Slavic peoples to the North and South, the Romanians to the East and German settlers and soldiers. Religiously, the picture was just as diverse, with Hungarian Catholics, Calvinists and Unitarians as well as German Lutherans and Catholics, and Muslim Turkish rulers in southern and central Hungary from the early sixteenth to the late seventeenth centuries. The first recorded witch trials emerged in the 1560s, in the mixed German and Hungarian city of Kt) loszvar. In the ensuing decades witch-hunting steadily increased. Notable political witch-trials occurred in the early seventeenth century in the Principality of Transylvania in Eastern Hungary, the only independent petition of the country (the rest was divided between the Ottoman Turkish Empire and the Austrian Habsburgs). Powerful aristocratic women seen as threats to the ruling house, the best known being the infamous “blood countess,” Elizabeth Bathory, whr) was tried during 1609-1611, were accused of witchcraft or of hiring lower-class female witches to perform evil deeds, along with a number of other crimes such as murder or poisoning. Another important Transylvanian political trial, with more than 20 accused, occurred in 1679-1686 when Prince Michael Apafi (1632-1690) accused a political rival’s wife of bewitching his own wife, Anne Bornemisza (1630-1688). What really accelerated the pace of Hungarian witch-hunting, however, was the imposition of Habsburg rule over the entire country in the late seventeenth century. Although witchcraft accusations stemming from Turkish territory were occasionally tried in courts in other parts of Hungary, the Turks had kept witch-hunting out of the Hungarian territory they ruled (as was true throughout the Ottoman possessions in southeastern Europe). With their expulsion in 1686, the former Ottoman territories moved to the front. Continue reading HERE.

Further Resources

Witch Hunting in Hungary

Hungarian Shamanism: MATERIAL AND HISTORY OF RESEARCH
by JENŐ FAZEKAS

Witchcraft Mythologies and Persecutions

Éva Pócs

Gábor Klaniczay

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Water – In Depth

Water – In Depth by W1tchsbrew

Be sure to check her Etsy shop Wood ov Wyrd

Humans have always been deeply connected with water, which we are mostly comprised of and need to survive.

Being attracted to water isn’t just a survival mechanism – it reflects our body’s internal makeup. 60% of the human body is water. 

  • brain and heart – 73% water 
  • lungs – 83% water
  • the skin – 64% water
  • the muscles and kidneys – 79% water
  • the bones – 31% water

Next to air, water is literally the most important thing we need as humans to survive.

Water and biology:

What does water do in our bodies? It is essential for digestion, for forming the basis of saliva and absorbs nutrients from in the small intestine. Water helps the brain make hormones and neurotransmitters. You need water to keep your body at a safe temperature—if you get too hot, your body will make sweat to cool you down. Water keeps your body safe by cushioning your delicate brain and spinal cord and acting as a shock absorber. Your body carries oxygen to all of your vital organs using your blood, which is primarily made of water. Water greases your joints, helping them to move fluidly. Your body uses water to flush out waste and other impurities through the kidneys and bladder, and it also plays a vital role in your bowel movements. Your body’s cells cannot grow, replicate, heal or live without water.

If you’re thirsty, your body has already begun to dehydrate. Dehydration has many severely detrimental affects and can be fatal if not promptly resolved. If you’re one of those people who drinks just enough water to stay out of the hospital, but not as much as you should – congratulations, you’re still dehydrated.

Some of these “chronic dehydration” symptoms may include fatigue, confusion or memory issues, nausea or appetite changes, headaches, vertigo, blood pressure issues, constipation or digestive issues, lightheadedness, sleep issues including insomnia and night terrors, mood swings or general agitation, kidney or liver issues, heart palpitations, joint or muscle pain, and more. 

Think you need to see your doctor? Make sure you’re hydrated. 

Most people need about six cups of plain water each day to be even close to hydrated. Experts recommend drinking one full gallon of water a day to claim the “full” benefits of hydration.

Aside from consummation, how can we utilize our connection with this element?  

To better understand the answer, one must first “dive in” to the history and meaning of water, what it’s known for, and what potential it holds. 

Asthma, allergies, arthritis, hypertension, depression, headaches, diabetes, obesity, and MS. These are just some of the conditions and diseases that are caused by persistent dehydration. But there is a miracle solution that is readily available, all natural, and free: water. In WATER: FOR HEALTH, FOR HEALING, FOR LIFE, Dr. F. Batmanghelidj reveals how easy it is to obtain optimum health by drinking more water and supports his claims with over 20 years of clinical and scientific research. Thirsty readers will discover what they never knew, that water can actually:

Prevent and reverse aging
Cure asthma in a few days, naturally and forever
Eliminate pains, including heartburn, back pain, and migraine headaches
And much, much more.

Water Folklore, Culture & Religion:

Throughout history and across all cultures, water was revered, being associated with deities, spirits, souls, and the Otherworld. 

There are tales and myths involving water that are vastly scattered throughout folklore and spirituality. 

One of the most famous is of the River Styx, the river in Hades that separates the living world from that of the dead.

The Celts believed water to be sacred and viewed it as a liminal place, a place between our world and the Otherworld.

Across Europe, especially in the UK, there are several sacred wells and natural founts or springs riddled with folklore. While different in location and water type, it was generally believed that these sources of water were imbued with healing properties that could cure just about any ailment. 

Wells, in particular, had been revered not only for their curative and cursing properties but also for their connection with the Otherworld as a portal.

Apart from wells, rivers played a key role in many folktales that still survive to this day. As previously mentioned, several myths involving the Underworld include traveling across a river, such as the River Styx or Sildir from Norse mythology. 

Diverting from rivers, streams and wells and moving on to oceans – the norse sea goddess, Rán, is a perfect example of the personification of water. This deity is said to protect sailors who call upon her aid while at sea, while carrying any lost souls down into the ocean depths with her mighty net.

Many Norse cultures practiced water burials or incorporated water elements into their funeral rituals. Often the high ranking was honored in death by being laid to rest on a boat or ship, which was then launched out to sea. Other times they buried the dead in graves made to look like a ship made of stone.

Buddhists believe that when we die, we return to the four elements that make up life: water, air, earth, and fire. That just as water gives life, it takes life back to the earth at death. Some Tibetan Buddhists practice water burials, where the deceased is laid to rest in a flowing river.

The tradition of water burials is alive and well in modern Hawaii. Native Hawaiians have practiced water burials for thousands of years and they are still practiced, with some modifications today. In addition to more traditional burials on land, some ancient Hawaiians were buried at sea. Fishermen, in particular, were laid to rest this way. Fishermen who passed were clothed in red shrouds and buried at sea. These ancient Hawaiians believed that after sharks consumed the fisherman’s body, that would allow their spirit to live on in the ocean and protect their people from shark attacks.

A modern Hawaiian sea burial looks a little different. Guests wear aloha attire, scatter flowers from leis, and there is often music, prayers, and hula dancing. A variation of this ceremony has been adopted by surfers, who will paddle out on their boards to scatter the ashes of a fellow surfer onto the water. Other times mourners will take kayaks out instead of surfboards.

Water shapes our landscapes and makes our world unique. Only water can be found on earth in three states of aggregation – gaseous, liquid and solid. This is what makes the molecule so fascinating. No other substance has been so studied and yet still holds so many questions as water. Scientist try to unlock the secrets of Water. 70% of the earth’s surface is covered by liquid water. The documentary gives us insights into the fascinating landscapes created by water: Underwater worlds, interesting ice worlds and unknown caves. But it also shows us the importance of water for the forest ecosystem and for us as living beings.

While being associated with death and the Otherworld, rivers and oceans have long been associated with healing and life as well. 

South-flowing rivers are believed to be healing rivers in Scottish folklore while other Celtic traditions believe water traveling toward the Sun is gifted with healing properties. 

In the case of the Egyptians, the Nile River was viewed as a life-bringer as its annual flooding brought life-giving water to the valleys so crops would flourish.

Water deities of mythology:

Celtic: Belisama, goddess of lakes and rivers, fire, crafts, and light. 

Damona is a water goddess associated with healing and rivers.

Irish: Sinann, goddess of the River Shannon. 

Lir a god of the sea.

Roman: Juturna, goddess of fountains, wells, and springs.

Neptune, the god-king of the sea.

Salacia, goddess of saltwater. Neptune’s consort.

India: Varuna is the God of oceans and aquatic life; the water deities of the seven sacred rivers.

Indra, King of the Gods, God of weather, and bringer of rain, thunderstorms and clouds. 

Saptasindhu, the seven holy rivers of India, namely: Ganga, the Goddess of the Ganges River.

Greek: Poseidon is the God of seas and Peneus is God of rivers.

African: The Yoruba river is presided over by Goddess Oshun.

Egyptian: Anuket, goddess of the Nile.

Osiris, god of the dead and afterlife; originally a god of water and vegetation.

Sobek, god of the Nile river, depicted as a crocodile or a man with the head of a crocodile.

Hapi, god of the annual flooding of the Nile.

Germanic: Njord was the god of the sea and the wind.

Rán is sea goddess of death who collects the drowned in a net, wife of Ægir, a Jotünn – together they have nine daughters who all are named after the waves of the sea.

Slavic: Moktosh, moistness, lady of waters, goddess of moisture.

Vodyanoi, a water demon who lived in lakes and rivers.

Dodola, goddess of rain.

Chinese: Shuimu, goddess of water. 

Tam Kung is a sea deity with the ability to forecast weather.

Hawaiian: Kamohoalii, shark god.

Ukupanipo, a god who controls the amount of fish close enough for the fisherman to catch.

Nãmaka, sea goddess.

Native Americas: Alignak, a lunar deity and god of weather, water, tides, eclipses, and earthquakes.

Sedna is a goddess of the sea and its creatures.

Read the sea like a Viking and interpret ponds like a Polynesian—with a little help from expert navigator Tristan Gooley, New York Times-bestselling author of How to Read a Tree and The Lost Art of Reading Nature’s Signs

In his eye-opening books The Lost Art of Reading Nature’s Signs and The Natural Navigator, Tristan Gooley helped readers reconnect with nature by finding direction from the trees, stars, clouds, and more. Now, he turns his attention to our most abundant—yet perhaps least understood—resource.
 
Distilled from his far-flung adventures—sailing solo across the Atlantic, navigating with Omani tribespeople, canoeing in Borneo, and walking in his own backyard—Gooley shares hundreds of techniques in How to Read Water. Readers will: Find north using puddles
Forecast the weather from waves
Decode the colors of ponds
Spot dangerous water in the dark
Decipher wave patterns on beaches, and more!

Water Magic:

Also called:

  • Blue Magic
  • Hydromancy/Aquamancy
  • Water Commands/Spells
  • Water Witchcraft/Wizardry 

Water Magic draws on the depths of the oceans and tides, as well as the rivers and lakes that flow back to it. 

This energy source is at its strongest during high tide and inside bodies of water, and is also strengthened during rainfall.

Water has been used in countless sacred ways since ancient times through religious and spiritual blessings, for cultural cleansing rituals, and personal healing as a therapeutic tool.

It has been viewed among many cultures and spiritualities as an element of emotions, healing, purification, and renewal. Water is the perfect element to work with during the winter months because it is during this period that we’re encouraged to spend time reflecting and setting goals for the future.

Each body of water, whether it’s the ocean, a river or mountain stream, has a different energy or ‘presence’. For sensitives (those of us who are sensitive to energy), this change in essence is palpable and every water source very much alive. 

Sit at the water’s edge and listen. Ask for insight to a question or problem and then simply wait for your answer. Like a slow breeze, the answer may come in a hushed whisper or an internal “knowing”.

*Simple Water Rituals

Cup ritual:

Pour yourself a cup of water and hold it between your hands. Channel the intention of what it is that you would like to see in your life. Imagine that your intention is being transferred into each atom of the water. When you feel like the intention is set into your water, take a deep breath in and take your first drink. Allow yourself to feel the message of your intention being carried into your body. When you’re ready, take your second sip and repeat this process until you feel you’re finished.

Overnight ritual:

Bless your water before bed and allow that intention to sit overnight. You can infuse your drinking water with a written prayer. To do this, write down your prayer of affirmation on a piece of paper and then wrap it around your water bottle (glass bottle preferable) before you sleep. Envision a healing light in the water when setting your intention for your bottle. When you wake up, utter the words of affirmation you wrote on the paper out loud and then drink your water with the intention in mind.

Cooking with water:

Say a prayer over the water you would use for cooking. Express gratitude and pray that it will cleanse and heal the bodies of those who are going to consume it.

Shower ritual:

Take a shower to wash away negativity energy and stress. Turn on the water, and then state out loud “This shower will wash away anything that is not serving me”.  Next, express gratitude for the water for taking away any negative energy. While in the shower, close your eyes and imagine that the water is made from pure, glowing, white light and allow it to cleanse your body.  This is an excellent method for those of us that are highly sensitive “emotional absorbers”, or empaths, to do regularly. 

You can do this same thing in a bath, if preferred. 

Moon water:

Water and the moon are inextricably linked. Just as the moon has power on the tide – it has an effect on the human body, as we are mostly made of water. The power of the moon can be harnessed in many ways but one practical way is to create moon water. Simply fill a clean mason jar with water (spring water is preferred) and leave it to “charge” under the moon for up to three nights. You may also speak a prayer to the water or recite a specific intention over it.

Depending on what cycle the moon is in will reflect the energy your water is charged with. For example, a full moon vs a new moon.

Honoring Water Deities: 

When making offerings to water deities, be aware of the signs that they send you. If your offering is not substantial, you may feel some slight anxiety or discomfort while you’re setting your offering or before you leave. Trust your intuition, reset your intentions if needed, or come back at a later time when you feel compelled to continue.

Beach ritual:

Collect a few shells and natural ornaments that you find at the water’s edge. Place them in front of you and light a small white candle. If you brought additional offerings with you, place them alongside the candle. Create a sacred circle by calling upon the elements (earth, wind, fire, water), your ancestors, or spirits for protection as draw a circle around you in the sand. Sit in the space you’ve created and write out a petition or spell on a very small piece of paper. Meditate on the intention of the spell and try to envision its positive effects in your life and others around you. When you’re ready, burn the paper and say “So mote it be” or “So it is”. Collect everything you brought with you as you leave but leave the natural shells and ornaments. Continue to light the same candle at home over the next few days until it’s completely burned out. Once you feel your prayer or spell has been answered, follow it up with a separate gratitude ritual to give thanks.

Ocean Magic:

Also called:

  • Maritime Magic
  • Oceanic Magic
  • Pelagic Magic
  • Sea Magic
  • Ocean Sorcery
  • Thalassomancy

For millennia, the ocean has been appreciated as a source of healing and divinity. It is a place of respite, rituals, and deep transformation. Constant yet ever-changing, this vast and beautiful expanse of water sustains us all, providing much of the air that we breathe.

Ocean covers more than 70% of our blue planet, yet still holds untold mysteries. Within it lies another world and a deep wisdom that can shift our perspective of life on land.

In key moments of transition, like the start of a new year, the sea offers us an opportunity to connect with its deepest gifts.

Whether through meditation or reflection, leaving offerings to sea deities, grounding your energy, casting spells or manifesting wishes, the ocean is widely known for its powerful reciprocity when utilized in spiritual workings and rituals.

It’s nature’s elixir–so powerful it can carve our landscape, yet so nurturing it can spawn life and support its intricate matrix. And it’s the only substance on Earth that can exist in three separate forms.

What now? :

Drink your water, fill your moon water jar, meditate during a recharging shower –  whatever makes you feel personally connected in your water practices, and in life, is exactly what you should pursue to further your own journey towards your higher self. 

Water is simply one of the countless tools we’ve been given to further aid our evolvement, not only physically but spiritually and emotionally as well. 

Further Resources:

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Myrkrúnar: The Dark Runes

In my personal practice of divination and spiritual magick I have studied all the variants of Runes for many years even going beyond the Elder Futhark such as the Svartrúnar, Venedské Písmo (Vendic/Slavic Runes), Dvergadylgjur and more. I find them extremely fascinating and am always drawn to learn more in order to evolve myself regarding them and my personal practice. Years ago I came across an amazing book which I simply had to get and fortunately was able to even though all editions of it are out of print. The book is called Myrkþursablót: Nightside of The Old Norse Mythology by Niðafjöll & Wilthijaz Yggr. Within the amazing contents of this book are the Myrkrúnar (The Dark Runes). The simplest way I can describe these Runes are that they are the yin to the yang of the Elder Futhark. In other words the “Left hand path” of Runic divination and could be considered a part of the “Dark” Runes of divination such as the Svartrúnar, Tröllaletur, Úlfurrúnar and a few others I study and use. Today’s blog post I will cover in detail the Myrkrúnar in hopes to give those interested a better understanding of them.

Before I begin I want to add this note. I understand that there are PDF copies of this book in its three editions available free to download online but I will not be including said links on this post. However if you wish on your own time to search for them then by all means have at it.

This is my personal copy of the Myrkþursablót Second Edition I fortunately was able to acquire years ago.

Directly from the Myrkþursablót

When it comes to runic magic and meditation, the Uþark row as coined by philologist Sigurd Agrell is the main system used within Myrkþursablót. The Uþark row represents death through primordial darkness (Uruz) and the glorious reward of spiritual rebirth (Fehu). The Uþark row is seen as a journey from dark to light as you travel from each rune to reach the end of the row. After great extensive study, meditation and ritual, the Uþark row grants its wisdom to those
who are willing to begin walking its path and learn its secrets for it is a dark and misty dirt road into unknown wilderness which offers no guide.

For more information on the rune system, one would be wise to read the volumes Die spätantike Alphabet-Mystik und die Runenreihe (“The Alphabet- Mysticism of Late Antiquity and the Sequence of the Runes”) by Sigurd Angrell, or Uthark: Nightside of the Runes by Thomas Karlsson.


The following is my personal understanding of the Uþark row, within the
Myrkþursablót tradition as used from the basis of the Elder Fuþark.

Myrkþursablót

Uruz // The rune of Ginnungagap. Represents the birth of creation and the
original state of being. Symbolizes the womb of which all is born. The beginning
of the cycle and the start of one’s journey

Thurisaz // The rune of the Þurs. Represents the marriage between fire and
ice. The Thorn that bites. Symbolizes the two realms before creation, Múspellsheimr
and Niflheimr. The rune of the two primal elemental forces. The antithesis
of Ansuz, the rune of untamed chaos.

Ansuz // The rune of the Æsir. Represents the divine energy of natural balance
within existence. Wisdom and Initiation. The ascent into the practitioner’s spirit-
being. As mentioned by Thomas Karlsson in the book “Uthark – Nightside
of the Runes” Ansuz is the third rune of the Uþark row. Three is the divine number,
making Ansuz the most prominent rune within the row.

Raido // The rune of order. Represents the sun-wheel (sauvastika). The journey.
Pursuit of self mastery. Symbolizes the traveler and the route of progression in
ones life. The wheels of universal movement.

Kenaz // The rune of Loki. The fire rune, or the torch rune. Represents the spiritual
fire within. Also represents Jörmungandr. The immense energy of the sun.
Belongs to Múspellsheimr. Symbolizes both the scoring fires, the luminous eternal
light, but also burning destruction.

Gebo // The rune of sacrifice. Represents the aspects of oneself that must be
destroyed to achieve enlightenment. Symbolizes the exchange of life between
man and the gods. A divine gift.

Wunjo // The rune of happiness. Represents the energy of life and divine essence
of nature. Symbolizes good fortune and luck. The granting of boons.

Hagalaz // The rune of Hel. Represents death and the hidden path; the initiation
into the runes. The battering storm. Trials and tribulations. Belongs to Niflheimr.
Hagal is the mother rune. The cold bite of storms.

Nauðiz // The rune of secrets. Represents the descent into the hidden path of
the runes. The crossing of paths. The forge on which all is tempered or broken.
Symbolizes the Norns who spin the threads of destiny for all mankind.

Isa // The rune of Ice. Represents Gullveig and the primordial cold. Symbolizes
meditation/trance, focus and concentration. The rune of hibernation, and the
cooling of the senses. The still waters are clearest. Belongs to Niflheimr.

Jera // The rune of nature. Represents the cycle of the seasons and the rebirth
of oneself. Cycles within cycles. The ages, Yugas and the eternal turn of the
wheel. Symbolizes the year span. It is connected to the harvest.

Perþro // The rune of Mímisbrunnr. Represents the underworld and the womb
of death. Initiation and rebirth through sacrifice.

Eihwaz // The rune of Fenrisúlfr. Represents the wild hunt and the untamed
holy fire of the wolf spirit. The transformation into the feral self. Corresponds
to the yew tree, and symbolizes the world tree Yggdrasill.

Algiz // The rune of life. When inverted represents death and the dark powers.
Polarity. Creation and un-creation. Life and Death. Being and Unbeing. Symbolizes
the Elk for its upper lines correspond to the Elk’s antlers. It represents protection.

Sowilo // The rune of the Sun/Surtr. Sowilo is the purest of light and the most
power of radiant energy. Can be seen as Baldr’s rune. Also represents the destruction
of the world and the fire-sword Lævateinn. Symbolizes the most powerful
aspects of the sun. Belongs to Múspellsheimr.

Tiwaz // The rune of victory. Represents the courage to achieve wisdom within
oneself to overthrow fear. The blood spilled in bravery. Belongs to the war god
Tyr. Symbolizes courage and justice as well as self-sacrifice. Seen as the masculine,
phallic rune of man.

Berkano // The rune of birth. Represents seiðr and the balancing point of life
and death. Erotic magick. The beginning of new things. Symbolizes fertility and
witchcraft. Seen as the rune of birth and as the feminine womb of woman.

Ehwaz // The rune of Sleipnir/Heldrasill. The rune of the horse. Represents
the journey into darkness to seek the hidden wisdom. This rune symbolizes the
cooperation between man and animal, as the Horse is the magical animal in
Nordic tradition.

Mannaz // The rune of Man, the rune of self. Represents one’s being and the
realization of one’s power. Symbolizes the bond between man and woman, for
the rune can be seen as two people holding each other.

Laguz // The rune of Élivágar. Represents the waters of Niflheimr. Also represents
Jörmungandr. Dark, lunar force. Shakti and the willful side of the feminine.
The devouring face of mother earth. Symbolizes blood and menstruation. Connected
to dreams of the moon. Belongs to Niflheimr.

Ingwaz // The rune of fertility. Represents the proto-cosmic womb and the beginning
of time. Axis of opposites. Symbolizes the masculine seed of man, or
the feminine womb of woman. The rune of potential.

Oþala // The rune of Óðinn. Represents the dark aspect of oneself in order to
ascend into light. Sacrifice for initiation. The opening of the eye of
Óðinn/Shiva/Lucifer. Symbolizes the act of inheritance and the rune of one’s
clan/family. Is seen as the rune of historical value of ancestry.

Dagaz // The rune of Day and awakening. Represents the illumination of one’s
inner fire. Symbolizes the clarity and the cycle of time. Dagaz corresponds to
the beginning of all that is new. It is the highest point of the year and symbolizes
the Summer Solstice.

Fehu // The rune of completion. Symbolizes the wealth and reap of rewards of
one’s adventures. Represents the spiritual wealth of one’s journey to obtain the
hidden wisdom. The return and departure. Universe B. The ending of the journey
and the end of the cycle.

As you have seen with these Runes there are absolute differences in their meanings when comparing them to the Elder Futhark and should not be taken lightly when working with. I have seen the Myrkrúnar misused quite a few times so this is partly why I felt doing this blog post is important for giving proper education regarding them. As I said in the beginning of this post all three editions of Myrkþursablót: Nightside of The Old Norse Mythology are out of print but on occasion you can find a copy for sale like HERE.

Also I highly recommend listening to this two part series regarding the book and one of its authors.

On this episode of Strange Dominions, Octavion talks with author and musician Niðafjöll about his book Myrkþursablót: Nightside of the Old Norse Mythology. The two talk paganism, occultism, spirituality, music and even the paranormal.

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Books of the Sagas

When asked by people who are first diving into the spirituality of what is commonly known as Norse Paganism I always recommend the Hávamál, the Eddas and of course the Sagas. These I feel really can build a foundation for anyone interested in starting a spiritual path regarding this subject. But of course there are thousands of books regarding the tales of the folklore and the Gods and Goddesses of Scandinavia, many of which are in my personal library which will eventually be added on blogs posts here. But for now I want to focus on five books in my library so let us get to it.

The Sagas of Icelanders: (Penguin Classics Deluxe Edition)

A unique body of medieval literature, the Sagas rank with the world’s greatest literary treasures–as epic as Homer, as deep in tragedy as Sophocles, as engagingly human as Shakespeare. Set around the turn of the last millennium, these stories depict with an astonishingly modern realism the lives and deeds of the Norse men and women who first settled Iceland and of their descendants, who ventured further west–to Greenland and, ultimately, the coast of North America itself.

The ten Sagas and seven shorter tales in this volume include the celebrated “Vinland Sagas,” which recount Leif Eiriksson’s pioneering voyage to the New World and contain the oldest descriptions of the North American continent. Get your copy HERE.

The Sagas of Fridthjof the Bold
By Ben Waggoner

Popular in the 19th century for its sweeping, adventurous, romantic plot and tender love story, the Saga of Fridthjof the Bold was largely neglected in the 20th century. Now, a new and fresh translation of both versions of this Old Norse saga restores it to glory. Also included is the swashbuckling Saga of Thorstein Vikingsson, the father of the hero Fridthjof; the Tale of King Vikar, telling of Fridthjof’s descendants; and plenty of notes and commentary giving the saga’s historical and cultural background. These tales of adventure, war, magic, and love can still thrill the heart today, as they did centuries ago. Get your copy HERE.

The Hrafnista Sagas
By Ben Waggoner

The Norwegian island of Hrafnista was long remembered in medieval Iceland as the ancestral home of a family of powerful chieftains, who were said to have faced and triumphed over dangers ranging from tyrant kings, to storms and famines, to giants, dragons, and sorcery. Descendants of these Men of Hrafnista settled in Iceland and gave rise to prominent families, who passed on tales of their ancestors for generations until they were written down. For the first time, the Old Norse sagas of the Men of Hrafnista—the Saga of Ketil Salmon, the Saga of Grim Shaggy-Cheek, the Saga of Arrow-Odd, and the Saga of An Bow-Bender—have been collected in one volume, in English translation. Enter the world of Viking legend and lore with these tales of high adventure. Get your copy HERE.

Sagas of Giants and Heroes
By Ben Waggoner

Huge in stature; living in far-distant wastelands; sometimes comically stupid or crude; but possessing vast wealth and knowledge—such are the giants of Norse myth and legend.

Four Icelandic sagas and six tales, spanning five centuries, are brought together for the first time in all-new English translations. All tell of mighty giants, and of the heroes who dared to face them, fight them, and sometimes befriend them. The giants and trolls of old still live on in these legendary sagas of old times. These tales of epic voyages, wars, and romance will appeal to both scholars of Norse mythology and fans of Viking adventure.

The sagas include the Saga of the Kjalarnes People, the Saga of Halfdan Brana’s Fosterling, the Saga of Sorli the Strong, and the Saga of Illugi Grid’s Fosterling.

The six shorter tales are: the Tale of Halfdan the Black, the Tale of Hauk High-Breeches, the Tale of Jokul Buason, the Tale of Brindle-Cross, an excerpt from the Saga of the Fljotsdal People, and the Tale of Asmund Ogre-Lucky. Get your copy HERE.

Three Icelandic Sagas Gunnlaugs Saga Ormstungu – Bandamanna Saga – Droplaugarsona Saga Hardcover – January 1, 1950
by Margaret and M. H. Scargill (translators) Schlauch (Author)



This gem may not be so easy to acquire as it is out of print as far as I know. My copy of Three Icelandic Sagas is a first edition published on Januray 1st, 1950 and is my favorite in my Sagas collection. The three Sagas told in this book are the Gunnlaugs Saga, Bandamanna Saga and Droplaugarsona Saga which all took place from the late 10th century to early 11th century in Iceland. The book is so well written and even includes some beautiful art depicting scenes from the Sagas. If you manage to get a copy of this first edition it is one you will thoroughly enjoy.

When we think of the roots of European civilization it’s to Greece and Rome that our thoughts turn. But there is a culture whose effect may be even more profound. Hundreds of years ago in faraway Iceland the Vikings began to write down dozens of stories – called sagas. These sagas are priceless historical documents which bring to life the Viking world.
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The Lesser Known of Odin: Two Books

Today’s blog post I want to briefly discuss and share with you two books from my personal library that dive into the lesser know side and path of Odinn the Allfather of the Norse Gods and Goddesses. A lot look at Odinn as either this fierce warrior God or the cloaked wise old wanderer. Many tales of his light wisdom can be found in the words of the Hávamál and other works. What seems by most to be ignored or perhaps just not recognized is the “dark” or left-hand side of Odinn. This does not mean bad or evil but more of the other side of the path most cringe from. The more chaotic and primal side, which is where I am spiritually primarily. So when I came across these two books below I was absolutely fascinated by them both. They only gave me a deeper understanding of my nontraditional spiritual path specifically with how I have understood there was a side of Odinn I needed to dive deeper into. I have spoken on this for many years and that is the essential of balance in spirituality. If one only basks in the light they will be blind in the dark. To only remain in thee dark one will be blinded by the light. So learning this side of Odin and reading other’s perspectives regarding him is one I always highly recommend.

My personal copy of The Hanged God

The Hanged God:
Óðinn Grímnir
by Shanti Oates

Challenging former atrophied or outdated knowledge regarding Óðinn’s acquisition of the runes and the mead of poetry, this extensive and intense study revisits Hávamál, Vǫluspá, Skáldskaparmál, Grímnismál, Heimskringla and Ynglinga Sagas specifically, to unravel and reconnect crucial factors that collectively reveal a magical formula for rebirth and resurrection. These kennings have preserved the threads of mysteries pertaining to Rúnar entrenched in Taboo. Óðinn’s quest of discovery takes him through three historically attested trials as Rites of Passage that find parallel forms in other animistic traditions. His ordeals of Mound, Tree and Sacral Kingship together with an articulation of the role of Hamingja are hitherto connected. Continue reading HERE.

Get your copy at ANATHEMA PUBLISHING LTD.

My personal copy of GAP.

Gap: At the Left Hand of Odin by Askr Svarte

This Path is different from the standard, main-stream Right-Hand approach to Paganism because it does not recognize the positive evaluation of modern times and the modern reality surrounding us: its negative impact on the state of Norse traditions and its worldview is excessively large. This new Path does not accept the trunk of the teachings belonging to the Right-Hand Path, although without denying their expertise and contribution to the common cause. Thus, the Left-Hand Path attempts to open and question all that which until today has not been open to our tradition, that which is in the shade and is closer and deeper to the Iron Age we live in. This vision is based on known historical heritage and traditions, contemporary thinking and experiences, including some pretty interesting attempts to describe the Left-Hand Path in Oðinnism in the West since the mid-twentieth century.

Gap: At the Left Hand of Odin consists of three Mal (sayings, speeches from the Eddas):

• Sayings of the Gangraðr, on behalf of Oðinn Gangraðr – Advisor in the Path. In these speeches it is revealed the promise and the doctrine of the Abyss in Oðinnism, and we deal with questions of thinking and transgression.

• Sayings of the Vegtamr, on behalf of Oðinn Vegtamr – Accustomed to the Path. In these speeches instructions are given about the ritual practice in line with the spirit and the promise of teaching.

• Sayings of the Kvasir, in honor of the wisest of men. In these speeches one will find the texts that are not included in the main body, but that are one way or another connected with the Path, such as dreams and thoughts.

I purchased my copy published by Fall of Man and I believe is out of print which means you would have to find a second hand copy.

The history of occultism, magic and superstition behind the Left Hand Path. Arith Härger has a great Youtube channel.

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Mongolian Shamanism: An Introduction

Mongolia is a country I have been fascinated for a very long time and a place someday I hope to visit. Mongolia is so rich in history, culture and spirituality. Lesser known by most, which is unfortunate, is Mongolian Shamanism. This is a subject I touched on in my blog post regarding the Tengriism which is the native religion of Siberia, Mongolia and throughout the Asian Steppe. Even the great Genghis Khan (ca. 1162–1227) himself was a believer in Tengri and attributed his success and rise to power due to his devotion to Tengriism. So now I wish to dive into specifically what Mongolian Shamanism is all about, at least what is known because the unfortunate truth is with modern society taking a strong hold in Mongolia, the native religion is slowly disappearing. So I wish to at least do my part in sharing with you what I have gathered to help preserve this fascinating spiritual practice.

Mongolian Shamanism is an ancient ethnic religion, tradition and moreover, a way of life. It is a way to connect with nature and all of creation. As all ancient spiritual practices are rooted in nature, shamanism is the method by which we can strengthen that natural connection. It is also centered on the worship of the Tenger “Tengri” (Heaven, God of Heaven, God)

Shamanism is the universal spiritual wisdom inherent to all tribes and it is memory of tribes and nations, preserving the traditions throughout the centuries. Mongolian shamanism is an all-encompassing system of belief that includes medicine, religion, a reverence of nature, and ancestor worship.

It is a practice that involves a practitioner reaching altered states of consciousness in order to perceive and interact with spiritual world. A shaman is someone who is regarded as having access to the world of spirits and enters into a trance state during a ritual and connects with spirits of their ancestors. Shamans perform a variety of functions depending upon their respective cultures; healing, leading a sacrifice, preserving the tradition by storytelling and songs, fortune-telling, and acting as a psychopomp (literal meaning, “guide of souls”). A single Shaman may fulfill several of these functions. In this way the Shaman helps to maintain balance and harmony on both a personal and planetary level. SOURCE

Two books in my library regarding Mongolian Shamanism which I highly recommend. You can purchase a copy HERE and HERE.

Ovoos or aobaoes (in Mongolian “heap”) are large rock ceremonial altars in the shape of mounds that are traditionally used for worship in the indigenous religion of Mongols and related ethnic groups. Every ovoo is considered to be the representation of a god. There are ovoos dedicated to heavenly gods, mountain gods, other gods of nature, and also to gods of human lineages. In Inner Mongolia, the ovoos for worship of ancestral gods can be private shrines of an extended family or kin, otherwise they are common to villages (dedicated to the god of a village). Pilgrims passing by an ovoo traditionally circle it three times in clockwise direction while making prayers. They often make offerings by adding stones to the mound, or by hanging blue ceremonial silk scarves, called khadaq, symbolizing the Tengri mountain spirits. Some pilgrims also leave money, milk, incense sticks, or bottles of alcoholic beverages. SOURCE

Shamanic sacred mountain of Han Bogd Hairham (Mongolia)

Further Resources

Mysterious World of Shamanism in Mongolia

Mongolian Shamanism: What is a Shamanic Ceremony Like?

Brief introduction to Mongolian Shamanism.
In Mongolia, Chinbayar embarks on a journey of initiation across his homeland which is in great turmoil after major mining companies trying to exploit its vast mineral wealth. The young shaman wants to solve one dilemma: his father also digs the land in search of gold to support his family… But in Mongolia, the ground is home to the spirits, and one cannot disturb its peace with impunity. From the Gobi desert to Ulaanbaatar, Chinbayar hopes that his encounters with lamas and wise elders will give him the answers he is desperately looking for.
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Encyclopedia of Norse and Germanic Folklore

It has been a while since I posted a book recommendation so here we go with this true literature gem. Encyclopedia of Norse and Germanic Folklore, Mythology and Magic by Claude Lecouteux is a book filled with such great details and images it is one I refer to often as a great resource. Not only does this encyclopedia give brief yet detailed descriptions of every know God and Goddess of the Norse and Germanic pantheons but also of places, creatures and other things from the Böxenwolf, the Werewolves of Northern Germany, to the Goddess Sinthgunt, Goddess of the Cosmos and time, plus so much more. This brilliant book is one I highly recommend for the personal library of anyone who has interest in this subject.

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Ogham: The Mysterious Ancient Irish Script

As much as known by modern scholars, academics and others regarding the ancient Irish script called Ogham, much of it is still shrouded in mystery including a definitive origin. I have been fascinated and studied Ogham for years and still learn more regarding it the more I dig into books and websites I find. I eventually became confident enough with Ogham to not only make divination sets but to actually write in Ogham. So I felt a post about Ogham was definitely needed and I hope you enjoy this one.

Origin Theories

There are four popular theories discussing the origin of Ogham. The differing theories are unsurprising considering that the script has similarities to ciphers in Germanic runes, Latin, elder futhark and the Greek alphabet.

The first theory is based on the work of scholars such as Carney and MacNeill who suggest that Ogham was first created as a cryptic alphabet designed by the Irish. They assert that the Irish designed it in response to political, military and/or religious reasons so that those with knowledge of just Latin could not read it.

The second theory is held by McManus who argues that Ogham was invented by the first Christians in early Ireland in a quest for uniqueness. The argument maintains that the sounds of the primitive Irish language were too difficult to transcribe into Latin.

The third theory states that the Ogham script from invented in West Wales in the fourth century BCE to intertwine the Latin alphabet with the Irish language in response to the intermarriage between the Romans and the Romanized Britons. This would account for the fact that some of the Ogham inscriptions are bilingual; spelling out Irish and Brythonic-Latin.

The fourth theory is supported by MacAlister and used to be popular before other theories began to overtake it. It states that Ogham was invented in Cisalpine Gaul around 600 BCE by Gaulish Druids who created it as a hand signal and oral language. MacAliser suggests that it was transmitted orally until it was finally put into writing in early Christian Ireland. He argues that the lines incorporated into Ogham represent the hand by being based on four groups of five letters with a sequence of strokes from one to five. However, there is no evidence for MacAlisters theory that Ogham’s language and system originated in Gaul.

Mythical theories for the origin of Ogham also appear in texts from the eleventh to fifteenth centuries. The eleventh century Lebor Gabala Erenn tells that Ogham was invented soon after the fall of the tower of Babel, as does the fifteenth century Auraicept na n-eces text. The Book of Ballymote also includes ninty-two recorded secret modes of writing Ogham written in 1390-91 CE. Source

Ogham also is used for divination much like the use of the Elder Futhark Runes with of course their own unique meanings and purpose. This is a source I use and refer to quite often. Ogham Divination

The Ogham Alphabet

The Mysterious Ogham

The Ogham writing system

What is Ogham? A look at the ancient Irish alphabet

Ogham writing

Book Recommendations

Two books I have in my library I highly recommend are below with links to get yourself a copy.

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A History of the Vikings – Gwyn Jones

Time for another book recommendation from my personal library and this is a really good one. A History of the Vikings by the late Gwyn Jones (24 May 1907 – 6 December 1999). Jones was a Welsh novelist and story writer, and a scholar and translator of Nordic literature and history.

The subject of this book is the Viking realms, Denmark, Sweden, and Norway, their civilization and culture, and their many sided achievements at home and abroad.
A highly readable narrative follows the development of these Northern peoples–the Nordmenn–from their origins and the legendary pre-history to the military triumphs of Canute and the defeat of Harald Hardrádi at Stamford Bridge in 1066, which symbolically ended the Viking age.
The book recounts the Vikings’ exploits in war, trade, and colonization: the assault on Western Christendom; the trading and military ventures to the Slav and Muslim worlds and to Byzantium; and the western voyages of discovery and settlement to Greenland, Iceland, and America.
Numerous photographs, maps, and drawings contribute to Gwyn Jones’s rounded portrait of Viking civilization and vividly evoke the importance in their culture of religion, art, and seafaring.

Here is a list of his other works. Books by Gwyn Jones

Get your copy here.

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Viking Age Iceland

Two subjects in my list of things I am fascinated with is the Viking Age and Iceland. So when you have both featured as a book I must tell you its an amazing thing to read. Viking Age Iceland by Jesse Byock goes into such amazing details of what life, society and more was like in Iceland during the Viking Age and the author has the credentials for writing on this topic as well. He is a Professor of Old Norse and Medieval Scandinavian Studies at the University of California(UCLA) and Professor at UCLA’s Cotsen Institute of Archaeology as well as directs the Mosfell Archaeological Project in Iceland.

The Vikings in Iceland

A Viking Age Valley in Iceland