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Chechnya: The Folklore, Mythology and Ancient Religions

If you have followed my blog over the past two years you will know how fascinated I am by ancient culture, mythology, folklore and indigenous traditions. Some I have shared are very well known and some not so much. Today I want to dive into a place and people that unfortunately most are not aware of have a rich history regarding their spiritual beliefs that is on a small scale as far as I have researched still exists. That place is the land of Chechnya and its people. So let’s get into it and I hope you enjoy what I am about to share with you.

Introduction

The Chechens (/ˈtʃɛtʃɛnz, tʃəˈtʃɛnz/Chechen: Нохчий, Noxçiy, Old Chechen: Нахчой, Naxçoy), historically also known as Kisti and Durdzuks, are a Northeast Caucasian ethnic group of the Nakh peoples native to the North Caucasus. They are the largest ethnic group of the North Caucasus and refer to themselves as Nokhchiy; singular Nokhchi, Nokhcho, Nakhchuo or Nakhtche). The vast majority of Chechens today are Muslims and live in Chechnya, a republic of Russia. The North Caucasus has been invaded numerous times throughout history. Its isolated terrain and the strategic value outsiders have placed on the areas settled by Chechens has contributed much to the Chechen community ethos and helped shape its national character. Chechen society has traditionally been egalitarian and organized around many autonomous local clans, called teips.

A teip (also taip, teyp; Nakh [ˈtajpə]family, kin, clan, tribe) is a Chechen and Ingush tribal organization or clan, self-identified through descent from a common ancestor or geographic location. It is a sub-unit of the tukkhum and shahar. There are about 150 Chechen and 120 Ingush teips. Teips played an important role in the socioeconomic life of the Chechen and Ingush peoples before and during the Middle Ages, and continue to be an important cultural part to this day. Teips being sub-units of tukkhums, members of the same teip are traditionally thought to descend from a common ancestor, and thus are considered distant blood relatives. Teip names were often derived from an ancestral founder. As is also true of many other North Caucasian peoples, traditionally Chechen and Ingush men were expected to know the names and places of origin of ancestors on their father’s side, going back many generations, with the most common number being considered as 7. Many women also memorized this information, and keener individuals can often recite their maternal ancestral line as well. The memorization of the information serves as a way to impute clan loyalty to younger generations. Among peoples of the Caucasus, traditionally, large scale land disputes could sometimes be solved with the help of mutual knowledge of whose ancestors resided where and when.

The Chechens, who call themselves noxchii (singular noxchi or noxchuo ) and their land Noxchiin moxk (“Chechen land”), are the largest indigenous nationality of the North Caucasus. They speak a language of the Nakh-Daghestanian, or East Caucasian language family that is native to the Caucasus, and have lived in or near their present locations for millennia. Chechnya is a small territory of about 5,000 sq. mi. (13,000 sq. km.) corresponding to about 85 percent of the historical Chechen lands (the rest is in today’s Daghestan), with some non-Chechen steppe land added in the north. The lower North Caucasus foothills and adjacent plain including the capital city of Grozny (Soelzha-ghaala “Sunzha City” in Chechen, a name still much in use despite its official renaming to Djohar in 1996) are the most densely populated part of Chechnya. The Chechens numbered just over a million in mid-2000 according to a Danish Refugee Council census. Somewhat over half of the world’s Chechens live in Chechnya; most of the others are scattered throughout Russia, several tens of thousands live in Kazakhstan and nearby, and a few tens of thousands in JordanTurkey, and Syria. Continue reading HERE.

Chechens: Culture and Society is an ethnography that elaborates the lived experiences of Chechens, focusing primarily on relationships and socio-cultural norms within the context of the current conflict in the Chechen Republic.

The Mythology and Folklore

Although the Vainak peoples (Chechens and Ingush) of the North Caucasus were Islamized relatively late in the early modern period, Amjad Khaimuka (2005) explores their pre-Islamic religion and mythology, including traces of ancestor worship. I propose to rebuild some of the elements. and a funeral cult. The Nak, like many other peoples of the North Caucasus, such as the Circassians and Ossetians, practiced tree worship and believed that trees were the abode of spirits. The Vainak have developed many rituals for offering specific types of wood. The pear tree held a special place in Vainakh beliefs.

Jaimoukha (2005), page 252, contains a list of reconstructed ‘Vainak gods’. Dar (Chechen), Dar (Ingush) or Dara – Supreme God. Corresponds to the Greek Zeus, the Roman Jupiter, the Germanic Wodan, and the Circassian Teshwe. Gal-Yerdi or Gela – Sun god and patron of cattle breeders. Worship services were held on Nak New Year’s Day, with metal spheres, candles, and sometimes animal sacrifices. Hera – God of Darkness. Seela or Sela – God of stars, thunder and lightning. Sera is often portrayed as an evil and cruel deity in Vainak mythology. His skeins (loose bags made of animal skins) contained “nights” (stars, lightning, thunder). He lives on top of Mount Kazbek in a fiery chariot. It was he who chained Puharmat to the mountain for stealing fire, and for this reason it was forbidden to carry embers and ashes on Wednesdays in his month in the old Vainakh calendar. During the period of Christianization in Chechnya and Ingushetia, he (like Vatshira in Ossetia and Ilya Muromiets in Russia) was identified with Elijah the Prophet and maintained his status. He also, like the Greek Zeus, was unable to control his mortal lust for women (to the dismay of his wife Hulki), and as a result of his episode with a mortal maiden, his daughter, the goddess Sera Sata was born. Sata or Sera Sata – According to various versions, Sheila’s wife or daughter. Goddess of craftsmanship, especially female craftsmanship, equivalent to Satanaya in the Northwest Caucasus. Her face is described as beautiful and shining like the sun. She guides Pukarmat to the top of Mount Kazbek and helps him steal Serra Fire for Earth’s inhabitants. Maetsill – God of agriculture and harvests, and protector of the weak. Ishtar-Deela – Lord of life and death, ruler of the underworld (“Deeli-Malkhi”), responsible for punishing the wicked. Molyz-Yerdi – War god who brought victory to Vaynak. Elta – God of hunting and animals, and of the harvest before Maethir took over the role. He was blinded in one eye due to his father Dheera’s disobedience. Amgali (-Yerdi) – minor deity. Taamash(-Yerdi) – (“Lord of Wonders”) Lord of Destiny. It’s usually small, but when it gets angry, it becomes huge. Tusholi – Goddess of fertility, protector of those greater than her father, Deela. She is believed to live in the sacred Gullane Am Lake. According to scholars, Tushori was the primary deity in early beliefs. People petitioned her for healthy offspring, a bountiful harvest, and a prosperous herd of cattle. In later times, Tushori became an object of worship mainly for childless women. She had a holy day, Tushori Day, on which women brought offerings such as red deer horns, bullets, and candles to the sanctuary of Mount Dheerateh (except for priests and priests). could only be entered with explicit permission). (It was forbidden to cut down trees.) Her day is now considered “Children’s and Women’s Day”. The hoopoe, known as the ‘chicken of Tushori’, was considered ‘her’ bird and could not be hunted except with the permission of the high priest and strictly for medical purposes. Dartsa-Naana (“Mother of Blizzards”) – Goddess of blizzards and avalanches. She lives on the snowy summit of Mount Kazbek, drawing a magical circle around it, which no mortal of any sense dares to cross. If any would dare to do so, Datha Nana would cast them into the abyss and let deadly snow roll upon them in her mountain home. Mok Nana – Goddess of the wind. Seelasat – (“Oriole”) Guardian of the Virgin (probably identical to Sata / Sela Sata, see above). Meler Yerdi – God of plants and cereal drinks. Aira – Guardian of the Eternal Timeline. Mozh – The evil sister of the Sun and Moon. Shrikes have eaten all their other relatives in the sky and are now in constant pursuit of their celestial brethren. A rare eclipse occurs when she catches up with them and takes them prisoner. Mr. Moz agrees to release Sun and Moon only at the request of his innocent eldest daughter. Bolam-Deela – Not much is known about him/her. He/she may or may not have been equal to Dheera Mark. Khagya-Yerdi or Maetzkhali – Lord of the Rock. Mattir-Deela – Another lesser-known god. P’eerska – (Friday) Keeper of Time. SOURCE

Closed Captions in English is available for this video.

When meeting the Chechen mythology and Chechen pagan cults, their connection with the culture of Asia and Europe is clearly traced. This is explained by the fact that since the third century AD, the Caucasus has been the intersection of the routes of communication of many Eastern and European civilizations. Thus, in the language, cults and mythology of the Chechen Republic, in its everyday traditions, up to the present day, the features of the culture of the peoples of Asia, the Mediterranean and Europe are preserved. The same applies to the Chechen theater, music and dance culture of Chechnya. Due to the constant military actions on the territory of the Chechen Republic over many centuries, a significant part of the cultural heritage of the people was irretrievably lost. But the traditions turned out to be alive thanks to the Chechen people, who retained their cultural and ethnic identity.

The number of genres of modern Chechen folklore is impressive: it is the traditional Nart heroic epic and associated mythology, various fairy tales, legends, tales and legends, religious, children’s and ritual folklore, plays, songs and poems of the so-called tyullik and Zhukhurgov. Chechen mythology is not so rich, but it is interesting with relics of pastoral and agricultural cults and totemic beliefs, and the myth “How the sun, moon and stars happened” is just a fundamental work of cosmogony and a significant historical monument of folk culture.

The Vainakh symbol of Dela-Malx. on the stone is the Ingush symbol of sun/earth motion, as is on the flag of Ingushetia:
Dela-Malx was the main god. In ancient Vainakh traditions they days honoured were the winter and summer solstice, except it is in the opposite perspective… in December, the darkest day of the year, was celebrated the “birth” of the sun (positive sense) and in June, the lightest day of the year, was the “death” of the sun (almost negative sense), as the days would then become shorter.

The heroic epic of Chechnya is in many ways similar to that of the Balkars, Ossetians, Circassians and Karachais – both in form and content. Basically, it has three epic groups: legends about giants (cyclops, giants with two eyes and giants – the founders of clans), works about national heroes and traditions – legends that are not associated with the Nart epic, but have a heroic-epic typology. Here is a translation of an excerpt from a legend typical of the second epic group of works:

So only on the battle lined up both nations with the leaders,
Troy sons rush, with chatter, with a cry, like birds:
Creek is such a crane is distributed under the high sky
If, having avoided both winter storms and endless rains,
Screaming herds fly through the rapid flow of the Ocean,
Swearing threatening and killing men undersized, pygmies,
With terrible rage on whom from air heights attack.

Chechen fairy tales are very similar to works of a similar genre of other peoples of the North Caucasus and Europe. The plot is a fairy tale magic, domestic, tales of animals, where good always triumphs over evil, and the main character usually comes out the winner from various difficult situations. SOURCE

The Vainakh peoples (Chechen: вайн нах, Ingush вей нах “our people”) are the speakers of the Vainakh languages. These are chiefly the ethnic Chechen, Ingush and Kist peoples of the North Caucasus, including closely related minor or historical groups.

Vainakh Deities

The gods of the Chechen and Ingush peoples SOURCE

Necropolis in Itum Kale(Chechnya), and tower of Tsoi-Pheda protecting the peace of the dead

The following is a list of Vainakh divinities — from “Amaga-erda”, the protector of lakes, to the “Votshabi”, the spirits which watch over herds of aurochs. This list was copied from Mariel Tsaroieva’s amazing Anciennes Croyances des Ingouches et des Tchétchènes (“Ancient Beliefs of the Ingush and the Chechens”, published in 2005), which I found in a remainders bookshop in Brussels. Ms Tsaroieva is of Ingush origin, and holds a PhD in History of Religion from the prestigious Institut National des Langues et Civilizations Orientales in Paris. A former teacher of romance linguistics at the state universities of Chechnya-Ingushetia and Kyrgyzstan, she has published many articles and books on folklore and “geolinguistics”, both in Russian and in French.

The list reads as follows:

The Gods of the World

“diala” — the god-father

“tusholi” — the goddess-mother

“kurkhars” or “tshugul” — the hairstyle of Ingush women

“tq’a” — the god of the universe

“nana latta” — mother earth

“h’al-erda” — the sky-god

“mago-erda” — the god of magic and of wisdom and knowledge

“eshtar” — the god of the afterlife


The Astral Divinities

“malkha” — the sun-god

“but’ ” — the moon-god

Seela or Sela – God of stars, thunder and lightning. Sela is often portrayed in Vainakh myth as an evil and cruel god. His skein (a loose bag made of animal skin) held the “night” (stars, lightning and thunder). He lives on the top of Mount Kazbek with his fiery chariot.


The Gods of Nature


“seli” — the god of (thunder-)storms and lightning

“dardza-nana” — the goddess of snowstorms

“mikha-nana” — the goddess of the winds

“khi-nana” — the goddess of rivers and springs

“amaga-erda” — the protector of lakes

“hagar-erda” or “hirga-erda” — the aurochs-god or the rock-god

“amgali-erda” and “saniba-erda” — the tribal gods

“kherkh-erda” — the god of fruit-trees (also protector of great trees, with the “naj-gantskhoi”, the spirits which protect “naj”, “oak trees”)



The Gods of Various Domains of Rural Life

“elta” — the god of hunting

“votshabi” — the spirits which protect herds of aurochs

The “Masters of the Woods” and their daughters or sisters, the “almas”

“tamij-erda” — the god of stock-breeding

“mat-tseli” — the god of agriculture and of justice and equality

“matir-diala” or “matar-diala” — the god of haymaking

“mats-khali” — the god of renewal (of crops)

“boalam-diala” — the god of plants (vegetation) and of travellers



The Gods of Social Life

“susan-diala” — the protector of women and of maternity (i.e. the protector of mothers)

“agoi” — the protector of girls

“orkhus” or “orkhush” — the god of fecundity and procreation

“dika-seli” — the god of goodness and kindness

“arda” — the god of boundaries (or of boundary-markers?) and of clan possessions



The Gods of Work and Handicrafts

“sela-sata” — the protector of handicrafts and know-how

“p’harmat” — the blacksmith-god

“malar-erda” — the god of intoxicating drinks (i.e. the god of alcohol)

“moloz” — the god of war


The Gods of Disease

“una-nana” — the goddess of contagious diseases

“higiz” or “hegiz” — the goddess of smallpox



Some Forgotten Gods of Antiquity

“ami” and “h’ur-ami” or “fur-ami” — perhaps the god of good tidings and the goddesses of the winds, respectively

“baini-seli” — the god of agriculture, perhaps, now replaced by “mat-tseli”; apparently related to the Georgian Mokheve (i.e. the inhabitants of Khevi, the valley of the Terek between the Djvari Pass and the Daryal Gorge)

“falkhan” — probably related to Mago-erda, the god of wisdom and knowledge

“suvsa” — probably the ancient goddess-mother

“sampai-tsuge” or “siampai-tsuoge” — probably the ancient god of trees or of forests; sometimes worshipped as the rain-god

In Conclusion

I really enjoyed putting this post together and learned quite a lot regarding this subject and plan to look more into the traditions and folklore of the people of Chechnya. I found a real treasure trove of resources which I will include for those of you who want to learn more about the amazing folklore and mythology which originated from the ancient people of such a fascinating culture.

Further Resources

Chechen native religion

The legend of the “Hordune-Din” (the “Sea Stallion”)

The Pagan Religious Practices of the Chechens and the Ingush

The Shamanic Themes in Chechen Folktales

The Origin of the Chechen and Ingush: A Study in Alpine Linguistic and Ethnic Geography

The Diversity of the Chechen culture: from historical roots to the present

Chechen Fairy Tales, Fables and Stories

The Abrek in Chechen Folklore

Dancing Through Mythological Threads: Unraveling the Symbolism of Chechen Dance

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Aquamarine: The Sailor’s Stone

Aquamarine: The Sailor’s Stone by W1tchsbrew

Be sure to check her Etsy shop Wood ov Wyrd

Aquamarine is a beryl – a rare silicate mineral found in igneous and metamorphic rocks around the world, and a blue-green sister to the deep green emerald.

Aquamarine gemstones are found in a number of exotic places including Nigeria, Madagascar, Zambia, Pakistan and Mozambique, and Brazil.

Color is a defining aspect of this gemstone, which is why most Aquamarines are heat-treated to remove yellow tones and enhance the bright blue hues in this stone.

There is an unmistakable passion behind the consistency with which Aquamarine is compared to the ocean.

Everything about this crystal swirls around water; from its name to its beautiful blue coloring’s, and even deeper – right down to its very meaning.

In Latin, Aquamarine was named ‘water of the sea’ – with Aqua meaning “Water” and Marine, “Of the Sea”. 

History and Folklore

This ocean blue gemstone was once believed to be the treasure of mermaids and was also said to be sacred to Neptune, Roman god of the sea. 

Early sailors would wear the jewel, with Neptune’s likeness carved into it. 

Aquamarine was often referred to as the “sailor’s gem” and was carried by Roman fishermen as a talisman on seafaring journeys for good luck with their catch, to protect them from rough seas, storms, shipwrecks, and even to avoid seasickness. Roman physicians would use this stone to treat overeating and bloating.

As a last resort, sailors caught in severe storms were said to throw their Aquamarines overboard in a desperate attempt to calm the gods.

In Greek mythology, this is reflected similarly, with the equivalent sea god, Poseidon. According to Greek legend, Aquamarine washed ashore from the toppled treasure chests of the sirens. 

Furthermore, in Roman legend, Aquamarine was said to absorb the atmosphere of young love and was considered an appropriate gift for a bride the morning after a wedding.

It was also believed by many to be an antidote to poison, a mermaids spell, and a talisman or offering that helped to bring the rain thundering down upon lands of drought.

Aside from the Romans and Greeks, this gem has been coveted by many different cultures, spanning throughout the ages for thousands of years.

During the Middle Ages, Aquamarine was thought to be the source of power for soothsayers, who called it the ‘magic mirror’, and would use it to answer questions about the future or to tell fortunes.

Aquamarine was linked to the apostle, St. Thomas, who frequently traveled by boat.

It was also appreciated in Indian culture, as it was connected to the Buddhist religion and used as a symbol of love and mercy. 

The Sumerians, Egyptians and Hebrews alike, all admired Aquamarine crystals and considered them precious gems. 

Beads made of this crystal were discovered with Egyptian mummies. 

It was also believed that the High Priest of the Second Temple wore Aquamarine stones engraved with the six tribes of Israel. 

Metaphysical and Healing Properties

Spirit Magicka Rock’n Crystals

Traditionally, Aquamarine is the birthstone for March and, as a water stone, gets its many benefits from the planet Venus, correlating with the zodiac signs of Pisces and Aquarius.

Shamans use stones like Aquamarine because it is believed to allow us to look both within and outward.

Aquamarine is said to help gain truth and wisdom, making it the perfect crystal for gaining a clearer perspective.

Aquamarine is often used as a good luck stone and is thought to bring feelings of peace, love, joy and happiness to those who wear it.

It is also considered to be the stone of courage and preparedness and is believed to help maintain balance and order during chaos. 

The properties of this gemstone contain the healing, vibrant powers of our ancient seas. 

A comprehensive and beautifully illustrated guide to crystals, The Crystal Bible is the perfect gift for a beginner or experienced crystal enthusiast.
Find a known crystal instantly or identify an unknown crystal in this easy-to-follow directory, featuring over 150 crystals.

It includes:
– Photos of over 200 crystals, many in both raw and polished forms
– Detailed descriptions of each stone’s colors and appearances
– Individual properties of each crystal, to help improve your health, heal your body, and stabilize your energy

The Crystal Bible also includes introductions to chakras, auras, crystal grids, and more, providing the basic knowledge needed to use crystals effectively and serving as a quick reference for those with more crystal healing experience.

Evolved over millions of years, Aquamarine helps to sooth unpleasant emotions such as grief or loneliness, as well as assisting with communication and self-expression.

You can also use an Aquamarine gem essence to cleanse your environment and infuse it with the healing frequencies of this gentle and uplifting water stone.

Aquamarine brings its watery wonder to Feng Shui, ensuring that its peaceful presence soothes a room in an instant.

These are only a few of the many benefits Aquamarine is believed to have. 

By stimulating the Throat chakra, working with the Aquamarine helps to enhance immunity by opening the flow between the heart and the throat energy centers.

Sometimes referred to as the “breath stone,” Aquamarine is said to alleviate sinus, lung, and respiratory problems. 

It is also believed to help with bronchitis, colds, hay fever, and various allergies.

As sailors need clear eyes to watch for storms on the horizon, Aquamarine is all about supporting strong eyesight and bringing life, light and vision, both spiritually and physically. 

How to utilize Aquamarine

The therapeutic uses of Aquamarine have a long and well-documented history.

You can activate your Aquamarine crystal by holding it under tap water or natural running water. Set your intention while the water activates your crystal.

Aquamarine can unblock or realign Chakras. To unblock the Throat or Heart Chakra, meditating with this gem is believed to be extremely helpful. Simply find a quiet place to relax and place an Aquamarine gemstone over the appropriate part of the body. 

Lie still or meditate if you prefer, breathing in through the nose and out through the mouth.

Aquamarine is ideal for wearing in jewelry close to the skin, such as necklaces, rings, or bracelets. 

This way, the stone’s power can have a direct connection to the energies of your body and instill you with its protective and supportive energy.

Aquamarine works for insomnia by bringing deep relaxation to the mind and body. When wearing this crystal-clear blue stone, you can experience a fluidity and ease that allows you to let go, physically and mentally, and rest deeply.

You can also place your Aquamarine anywhere in your home in order to allow its impactful energy to flow into your physical space. 

This can not only cleanse the energy in your home but also emit protection, healing, and all of the other metaphysical properties of Aquamarine as well. 

Additionally, practicing witches will often use this shining ocean gem in many different rituals and spells. 

Aquamarine is known as a highly affective, magical and spiritual tool. 

Aquamarine “do not’s”

Aquamarine rates a 7.5 to 8 on the Mohs hardness scale. 

Heat exposure is not recommended for this gemstone, but the color is stable against light exposure. 

In order to protect your Aquamarine stone from inadvertent damage in the cleaning process, avoid all cleaning products that contain ammonia or alcohol. 

This beautiful crystal can be attacked by hydrofluoric acid. 

Warm soapy water is always a safe cleaning method for Aquamarine.

This stone does possess chemical components that require caution. 

This does not necessarily mean it poses a threat to life, however, because of its chemical components and structures, how you use it is very important. 

This gemstone is extremely dangerous if inhaled. If you work in an industry that granulates aquamarine crystals, take the precautionary measures to ensure that you don’t inhale the dust from aquamarine. 

If you soak your aquamarine in water, ensure to not drink such. Whether the intent is spiritual, physical or otherwise, doing this exposes you to extremely serious health hazards.

Aquamarine is a powerful gemstone. When you use it the correct way, there are unending spiritual and metaphysical benefits you stand to enjoy. 

Aquamarine is part of the beryl family of crystals along with gems such as Emerald and Morganite. It comes in a dazzling range of aquatic blue hues. All Beryls grow in a hexagonal formation that creates a balancing energy in our lives. They allow you to integrate your spirituality with your physical, everyday life. Finding balance in your life by working with crystals of the beryl family will facilitate your connection with nature and the spiritual consciousness of its elements. This consciousness is often experienced by us in the forms of beings such as fairies, gnomes and, in the case of Aquamarine, as mermaids and mermen.

Further Resources

Aquamarine: A Neptunian Stone’s Plutonic Origin Story

Aquamarine Meaning, Powers and History – The Meaning and History of Aquamarine

Crystal Basics: The Energetic, Healing, and Spiritual Power of 200 Gemstones

Gemstones of the World: Newly Revised Fifth Edition

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Candles and Magic

Candles and Magic by W1tchsbrew

Be sure to check her Etsy shop Wood ov Wyrd

Candles have a long and interesting history in religious worship, magic, and folklore. They light the way to the sacred, dispel the forces of darkness, and are associated with ghosts and the dead. 

Many believe that the act of burning a candle is an ideal way to forge a connection between the spiritual realm and the world in which we live. 

Candles and fire have been vastly utilized in spiritual practices, rituals and divination. Each practice has its own, in depth meaning. This practice, for example, is also known as lychnomancy when it involves three identical candles laid out in a triangle. A variant that seeks divine meaning from the flames of an oil lamp or torch is called lampadomancy. Pyromancy is the act of attempting to tell the future using fire, in which case candles may be used but are not required. It is even believed that ancient Greeks performed pyromancy.

Fire in itself is a source of inspiration and power that has inspired awe and wonder from ancient man, even in the early years of our development. Fire, not only kept the cave man warm and cooked his food, but also frightened away animals for their security. It has been an ever-present force in human history, from prehistory on-wards, across all cultures and continents.

The origin of candles is not known, but there is evidence that beeswax candles were used in Egypt and Crete as early as 3000 B.C.E. Other early candles consisted of tapers made of a fibrous material, such as rushes, saturated with tallow.

Candles have been used as tools in spiritual ceremonies since the Stone Age, and are utilized by countless theologies to this day.

WHAT IS CANDLE MAGIC?

Candle magic can be traced back to Paleolithic times. 

Fire changes everything it interacts with, whether it’s turning a love letter into ashes or boiling water on the stove. This transformational energy is what is channeled in candle magic, encouraging and accelerating changes.

Candle magic is an ancient form of manifesting, wish fulfillment, empowering intentions and bringing focus to goals. 

Different candles may be used in various ways based upon the goals and intentions of the practitioner. The creative nature of candles is influenced by an individual’s intention, the practices and behaviors the individual engages in to meet the intention, as well as the physical characteristics inherent within the candle.

PRACTICING CANDLE MAGIC

The practice of candle magic requires more than the mere presence of candles; it requires the involvement of the practitioner and an understanding of the significance the practice holds.

Different candle rituals will yield different results. Additionally, when practicing candle magic, the practitioner must be fully learned in the craft – not only to ensure success, but to be aware of the subtle signs and details that make ALL the difference in ensuring a clear and comprehensive ritual. 

For example, black smoke or white smoke indicates negative influences or spiritual influences. Your candle may even speak to you. The crackles and the pops usually indicate something along the lines of someone trying to “spark” conversation, pun intended — you’re receiving messages. 

High flames and low flames mean different things. Candle magic is simple, but very in depth. 

This ritual practice is an easy, effective way to cast spells for just about anything. A candle ceremony is a powerful method of focusing your intent to achieve specific goals and manifest certain outcomes.

The Witch of Enchantment

RITUAL CANDLE OPTIONS

Candles are a staple item in any magical tool kit. They’re used to amplify and release energy, and they can either be left (unlit) around your home to promote positive vibes or used (lit) in rituals(spells).

What kind of candles are appropriate for candle magic? The answer – whatever you feel works for you. 

You might use chime candles—colorful, skinny candles that are easily accessible, inexpensive online and in just about any metaphysical shop you come across. 

Other candle styles you might choose to use are tapered candles, pillar candles, votives, tealights, and even candles of intricate shapes that hold special meanings.

Important considerations for those selecting candles include the following:

  • How fast the candle burns
  • The length of time the candle will burn
  • The quantity of smoke the candle emits
  • The movement of flames as the candle burns

CANDLE COLORS

The color of a candle is an important attribute for those who seek deeper divine or spiritual meanings from candles, whether they are lit or unlit. 

Various colors reflect different energy forces (meaning that each color possesses, stores, and emits different variations of energy).

White:

Because white is somewhat of a blank canvas, these candles are also universal when it comes to spell-work.

However, this color is known for its power in new beginningscleansing and purification. White also sometimes represents the Crown chakra and can help provide insight and clarity. 

Black:

Black will be the candle you reach for when it comes to endings, healing and loss, protection charms or to dispel negative energy. Black is also typically used when practicing baneful candle magic.

Red:

As the color of the fire element and representing the Root chakra, red candles can be used for spells that have anything to do with protection, strength, courage, energy and stamina. Red also represents passion, libido and sex, as well as power. 

Blue:

Representing the Throat chakra and the element of water, blue has everything to do with healing, tranquility, and peace. Dark blue will also represent honesty and truth. This color can help with self expression, communication and mental stimulation.

Yellow:

Yellow candles will represent the element of air, as well as the Solar Plexus chakra, and can be utilized for spells related to intellect or focus. It also represents courage, success, determination and joy.

Brown:

The color of the natural element of earth, brown candles can be used for any spells dealing with matters of the home, any and all material things, as well as animals or when working a spell for pets.

Green:

Green is all about finances, prosperity, success and luck. Green also represents the Heart chakra, growth and may be used for spells dealing with fertility, setting new intentions, and health. 

Pink:

Pink candles are all about love and tenderness. A pink candle can invite in compassion, self-love, or self-acceptance. This is also the ideal color for spells involving friendships, family and connection.

Orange:

Orange is the color of the Sacral chakra, reconciliation, productivity, and attraction. You’ll also want to reach for an orange candle when in need of a bit of creativity or confidence.

Purple:

As the Third Eye chakra color and representing the divine feminine, purple candles can be used for a number of spells working with justice, mediation, independence, psychic power and clarity. This color also attracts enlightenment and wisdom.

Silver:

Silver embodies the energy of the moon. You’ll use a silver candle when it comes to spells related to intuition, purification, self reflection or physiological realizations. 

Gold:

Gold is the color of the divine masculine and represents the Sun’s energy. You can also use a gold candle when it comes to spells dealing with prosperity, ambition, business and success.

The definitive guide to candle magic, written by a leading authority with over 30 years of experience making magical candles and creating candle spells.

Author Jacki Smith, founder of Coventry Creations (currently among the largest and most successful magical supply companies), shares her magical secrets with readers, enabling them to empower themselves through successful spell casting. Her book explains the nature of magic spells and provides examples for a wide variety of purposes including love, money, healing, and protection, liberally punctuated with tips from “Aunt Jacki,” deriving from her many years of experience.

The Big Book of Candle Magic shows: How to create your own candles
The basics of crafting your own spells
How to use basic supplies for everyday magic

SETTING THE SCENE

Before diving in to any sort of ritual or magic, it is imperative that the practitioner be in the right headspace. 

Cleansing your physical space is as equally important. There are countless ways to cleanse the energy of a room or an object. You may choose to cleanse with smoke, aromatic mists, or even sound.

You may sprinkle some herbs in the bathtub or shower to bathe and ritually cleanse yourself to prepare for your magical work. (Cleansing prior to any ritual, candle or otherwise, is always highly encouraged.)

“Dressing” your ritual candle(s) is another recommended practice prior to performing a candle spell. 

This involves rubbing the candle with oil such as almond, coconut, or jojoba, with added essential oils if preferred. 

Rub the candle from top to bottom to draw things to you or from bottom to top to send things away. 

As you rub the candle with oil, focus on your goal and mentally *pour* that vision into the candle. 

Herbs are another wonderful addition to any ritual and will easily stick to an oil-dressed candle. Depending on what spell or intention you’re wanting to manifest with your candle spell, you can incorporate corresponding herbs as a boost (basil for abundance, rose petals for love, rosemary for healing, etc’.)

Additionally, when preparing a space for candle magick, (be it an altar, porch table etc’) including other herbs, crystals or incense is a very common practice as it can strengthen the ritual energy.

Always make sure to set your candle on a fire-proof surface, ensure there isn’t anything above or near your candle that could easily catch fire, and keep pets and children away from your candle setup. Finally, never leave a candle burning in your home unattended.

THE BEST TIMES FOR CANDLE MAGICK

Most spell casting is done at night, because the ambiguity of darkness leaves room for transformation.

Through experience, you’ll learn when your most powerful time is. For some, they’re at their best around dusk, while others prefer midnight, while still some others swear by the pre-dawn hours. 

Regardless, candle magic is especially suited for darkness so that you may better study the flame. 

Many candle magic practitioners will recommend aligning your candle workings with the cycles of nature.

This is believed to add an immense dose of power to the spell. 

The Moon cycle each month provides a steady structure around which you can craft your candle ritual. 

New Moons, for instance, mark the beginning of a new cycle and are excellent times to cast spells to attract new desires, planting seeds for the cycle to come. 

Full Moons, marking the end of a lunar cycle, are great times for banishing that which no longer serves you. It is a time for closure, resolution and completion of goals.

The two weeks following the New Moon is a time marked for beginnings, while the two weeks following the Full Moon is a time marked for endings. Schedule your spell accordingly. 

PREFORMING A CANDLE RITUAL

Once your space has been cleansed, your colors chosen, and your ritual area prepared, you’re now ready to cast your candle spell intention. 

Hold your candle in your hands and visualize your goal. The more clear and focused your intention is, the more likely that your manifestation will occur. 

You may even choose to write your intention(s) down on a small piece of paper to later burn during your ritual. Another option is to etch your intention(s) into the candle wax.

It is also acceptable to simply speak the intention(s) aloud – as you’re lighting your candle. The choice is entirely personal. 

Once the intention is set, it’s time to light your candle. 

During your candle’s burn, you may chant your intentions, or simply meditate for a time and then leave the candle to burn out on its own accord. However, should an abrupt or unexpected need arise, it is perfectly acceptable to put out your candle’s flame. 

There is a common belief (amongst less experienced magic practitioners) that one must never blow the candle out, lest the intention be “lost” – this is a misconception. 

You can simply relight your candle and reset the intention whenever you feel the time is best. The true power of any spell lies within the intention – not the medium or materials alone.

If you consciously will your intention away as you blow out your candle – that’s exactly what will happen. Whereas if you simply blow out your candle while planning to relight it, with your intention still consciously set – you’re good to go.

It’s as simple as that.

Once your candle has been charged with your intention, you may even perform a daily ritual where you re-light your candle while repeating your intention, until the candle is fully burned down. Alternatively, you may decide to use your ritual space to perform a spell in one session. 

During a candle ritual, it is important to focus on the manifestation taking place throughout the candle spell. 

Act with full confidence that the outcome is now inevitable. If you continue dwelling on the original problem, you will suffocate the magic before it has the chance to initiate change. However, by projecting confidence, you’ll insure your candle spell has the space to work its magic successfully. 

Candle magic allows individuals to have interactions with elemental energies, the world surrounding them, the broader universe, and their powers within.

With self-reflection, focus and sound judgment, candle magic can be used to transform yourself, your life and even your future.

This simple yet profound tool can make powerful magic. Whether you want to call in abundance, success, love or protection – a little candle magic is all you need.

Further Resources

Featuring authentic candle magic that anyone can do, this joyous book encourages you to dance in the moonlight and rekindle your spark of magic with a little wick, wax, and flame. Renowned practitioner Madame Pamita guides you every step of the way as you perform spells and gain the confidence to create your own. The Book of Candle Magic empowers you to manifest more happiness, love, prosperity, and fulfillment. Learn to make candles from scratch, do candle readings, start your personal grimoire, add some pizzazz to your rituals, and much more. It’s time to reclaim your birthright of using fire to reach your magical goals―this irresistible book shows you how.

Candle Magic for Beginners: Spells for Abundance, Love, and Healing

Candle Magick – Different Forms

Candle Magic – Colors, Rituals and Meanings

Candles, Roman, 500 BCE

The History of Candle Making: From Ancient Civilizations to Modern Day

6 Interesting Facts About the History of Candles

Tradition, History & Development of Candles

A Brief History of Candle Making

A History of Candle Use

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The Magic of the Moon

The Magic of the Moon by W1tchsbrew

Be sure to check her Etsy shop Wood ov Wyrd

Witches in Greek and Roman literature, particularly those from Thessaly, were regularly accused of “drawing down the Moon” by use of a magic spell. 

In ancient indigenous cultures, the moon has always held a special place and was worshiped for its rhythms of life and the universe. Just as we move through different phases in life, so does the moon – every month. No matter if the moon can be seen or not, it is always with us.

The moon, like the sun and the five planets visible to the naked eye, was wrapped into the mythology of many ancient cultures, and considered a deity by some. 

To the Egyptians, it was Thoth, to the Greeks, Artemis, and to the Hindus, Chandra.

However, the Moon is still very much recognized for its power in modern day science as well.

One power source already in operation relies on the moon’s gravitational pull to spin its generators. Tidal power plants arranged like hydroelectric dams have been around for decades. They trap water during high tide and then, during low tide, release it through turbines.

HOW DOES THE MOON AFFECT US?

There is undeniably a natural rhythm to the universe, whether it’s the seasons or something more cosmic…such as the phases of the Moon. 

We know the Moon’s gravitational pull causes predictable rises and falls in sea levels. And with our bodies being primarily made up of water, it makes sense that we can also benefit from the phases of the Moon on a much smaller scale.

It’s long been believed that the moon can affect your mood. It’s certainly true that environmental factors can play a part in a person’s mood swings and act as a trigger for anxiety and depression.

There is a belief common to many cultures that working rituals at the time of different phases of the moon can bring about physical or psychological change or transformation. 

The Moon and the lunar cycle are associated, mainly, with the emotions (even madness), the subconscious and dreams, fertility, transformation, manifestation and repeating or ending cycles.

Different moon phases can impact people in different ways. 

Some may experience dramatic mood swings – from passionate or creative to combative or anxious. 

Additionally, you may find that some moon cycles seem to benefit your energy more than others. For example, while getting to your ideal REM state wasn’t an issue during the new moon, you may experience restlessness during the full moon – or vice versa.

Everyone is different and your connection to the moon is entirely personal. While some sort of affect, (anything, from one’s mood – to appetite or sleep changes) is more than typical, what specific differences you may notice depend entirely on your own energy and your own current state of being. 

Whether or not the lunar cycle affects you in a negative or positive way very much relates to whether or not you are connecting with its energy, or combating it.

This is why many people engage in monthly “Moon rituals” to get in alignment with the cycles of nature in order to gain perspective and reconnect with themselves.

Moon rituals are an ancient practice that is still done today. They originated in places like Egypt and Babylonia in cultures that worshiped the moon. Today, moon rituals create a sacred space for you to focus inward, set intentions, spread love, and feel empowered.

This video has been very, very, very long in the making and I am so excited to finally be getting it out to you all! One of the most important magickal connections we have as witch’s is the moon. It’s influence can be seen in almost all areas of life and thus it can be a powerful partner in spellwork! In this video I covered each phase including the new moon, the waxing moon, the full moon, the waning moon, and the dark moon as well as more information on the general workings with and of the moon!

CONNECTING WITH MOON ENERGY:

Astrologers, witches, and mystics alike can all agree on the power of the Moon. It’s one of the two luminaries in our sky (alongside the Sun) and an incredibly potent tool for manifestation and magic.

Tapping into the Moon’s energy cycles means connecting to the energy of openness, healing, renewal, intuition and wisdom. It can bring awareness to rhythms and patterns within our your body, mind, heart, and spirit.

The Moon’s entire cycle is around 29+ days, in which it goes from a new Moon to a full Moon and back again. These changes in phases indicate a change in energy.

Waxing Moon Energy:

When the Moon is waxing (growing), it is said to be an ideal time to manifest what you want.

Waning Moon Energy:

When it is waning (shrinking), it is the ideal time of the month for letting go and cleansing.

Full Moon Energy:

Cosmically speaking, the full Moon is the time of the month where energy peaks and then releases, like a “cosmic sigh.”

The Moon rules over the subtle, subconscious, and intuitive aspects of the self, and its wax and wane reflect our own.

Connecting with the phases of the Moon as an implementation to one’s self-care routine has been claimed to aid in delving into emotions and intuition. 

When we align ourselves with the energy of the moon, we’re tapping into an ancient energy current. One simple way to do this is by practicing moon rituals. 

 From meditation to setting intentions, there are many different moon rituals and practices – some of which are still very commonly practiced by modern day witches and mystics. 

From new moons and eclipses to blue moons and the super moon, there are ample opportunities for the moon to influence our emotions and thoughts. Many believe our emotional potency is heightened during a super moon, while a new moon can bring change and new perspectives. Knowing when and how to use that power is key.

In Moon Magic, you’ll learn how the lunar phases influence our emotions and well-being differently and how to harness that power for healing, emotional strength, and physical and mental wellness. Third-generation intuitive Diane Ahlquist helps guide those new to the power of the moon through lunar recipes and simple exercises, such as intention setting and moon meditation to help you capitalize on the moon’s inherent power and channel the moon’s energy whenever you need it most.

Manifesting intentions:

It is believed that just after the new Moon cycle, when the Moon’s crescent works back towards the full Moon, is the best time to set an intention. 

Some good advice is to start small, like a ripple on the surface of the ocean, and carry it forward everyday incrementally.

Meditate on your goals or write out your dreams and desires. The New Moon is an auspicious time to do this because of what appears to be the “empty” nature of the darkened sky can be filled with the light of your intentions.

You can keep your writings in a book to reflect on, or write them on something biodegradable (such as a bay leaf) and bury it under the moon.

Making Moon Water:

You can create Moon water by leaving water outdoors to charge under moonlight, or even by setting it on your windowsill (obviously opening any curtains so as to allow the moonlight in).

Because the Moon affects the ocean’s tides, there’s already an energetic connection between the element of water and the Moon. When you add intention (and maybe a crystal or two) you can create a tool that can be used for everything from watering your plants or adding it to your ritual bath, to cleansing your home or workspace (simply put some of your moon water in a small spray bottle, or dampen a light cloth, and you’re good to go).

Grounding:

The time leading up to a full Moon can often make people moody, sensitive, and fatigued. It is helpful to use this time to pause and ask yourself how you are feeling physically and mentally.

Are you eating as much as you should? Are you getting enough sleep? 

How are your relationships and/or career? 

Being in tune with your feelings will help you stay grounded and help you efficiently make positive changes. The full Moon is the perfect time to look inward and re-calibrate.

Meditation and reflection:

Meditation offers the perfect opportunity to sit with your thoughts and reflect. Use the energy of the full Moon, when emotions often come to the surface, for some meditative introspection. 

There are many guided meditations online you can tune in to for some guidance if needed and it can take as little as 5 minutes of your time to meditate – by far, worth it.

Harness the power of the magical, mystical, glorious Moon with more than 100 spells, chants, and rituals, along with Esbat celebrations for the Full Moon.
The Moon is one of our most prominent and ancient symbols. It has shaped how we understand and track time, its movement controls the tides, and its rise into the sky signals the coming of night. The distinct phases of the lunar cycle have associations with different states of being. These states mirror a kind of spiritual quest which, like our search for ourselves, never ends. When we observe the Moon, we see reflections of the grand pattern of life that is birth, death, and rebirth.
With this invaluable handbook filled with enchantingly beautiful illustrations, follow the Moon as she traverses each sign of the zodiac and discover how each astrological phase affects magic—and how your personal Moon sign affects your magical work. The discussions include the influence of the seldom-discussed energies of the Blue Moon, the Black Moon, and lunar eclipses.

Energy cleansing:

Cleaning your physical space helps to clear out any negative energy, making room for what you are asking to come in. Clear your home of any trash, clutter or things that no longer bring you joy. 

Open the windows to let fresh air in. Wipe down surfaces, put on clean bed sheets or water your plants. 

Some people will also perform a smudging ceremony cleanse the negative energy in the air.

It is sometimes recommended to preform these cleanses during or just after the new Moon in order to prepare for the manifesting, waxing-moon phase.

Giving thanks:

Celebrating and being thankful is amplified with moon energy and can have positive effects on your body, mindset, and can help you to manifest your future wants and dreams.

Giving thanks to the Moon can be as simple as speaking your thanks aloud, under the night sky. Another option is to write your thanks down in your journal to reflect on, or onto something that you can bury outside, such as a bay leaf.

Giving thanks does not require a specific moon cycle. However, it’s often set as a new moon or full moon ritual as these lunar phases are all about fresh cycles, continuing positive cycles, and releasing that which no longer serves us.

Leaving offerings:

Deities of many cultures are often left offerings under the light of the full or new moon. These offerings vary, from certain foods, herbs, and mead to feathers, candles or hair, depending on which deity you’re offering to. In order to fully learn which types of offerings would be considered appropriate for your deity, you would certainly have to get to know the deity themselves in depth, to understand their preferences.

The Fae (fairies) are often left similar offerings during major moon cycles as a token of friendship or as a trade for a wish.

A few of the many deities who are commonly associated with moon offerings are:

(Greek)

  • Hecate
  • Artemis
  • Selene
  • Nyx

(Celtic)

  • The Morrigan 
  • Ceridwen 

(Egyptian)

  • Thoth 
  • Iah
  • Khonsu

(Roman)

  • Diana
  • Luna

(Sami)

  • Mano

(Hindu)

  • Chandra 

(Tibetan)

  • Mawu 

(Slavic)

  • Devana 

Charging crystals:

Bathe your crystals in the light of the moon. Each phase of the moon will bring a different energy to the charging of your crystals. 

For example, during the waning phase of the moon, you can expect an energy of release, as the moon is changing from its full moon phase to new moon phase (shrinking).

Similarly, charging your crystals under the full moon doesn’t mean they will work “better” – it simply means that the energy from the full moon (energy such as inner alignment, passion, etc’) will influence your crystal(s) in a slightly different way. As it is a common misconception, it’s important to notate that there is no rule, requirement or need to put crystals out under the full moon. Any moon phase will do just fine and is simply dependent on what type of energy you’re wanting to charge your crystals with. 

IN SHORT:

The Moon’s energy is potent and powerful – just as we are, if we choose to believe it. It can be used as a way to connect more deeply with ourselves, our feelings and our intuition. 

Some believe that moon magic is one of the most holistic ways to keep your body in good health. 

Each Moon phase presents us with an opportunity to either manifest, reflect, take action or rest. Living in tune with the Moon is completely natural, allows us to be more mindful and helps us to harness the energy of it’s phases.

Often with the frantic pace of our modern-day lives, it’s hard to find the time to connect with nature. That’s why turning to the Moon phases can help you connect to something deeper and sometimes give you a new outlook.

“Only in darkness can we glimpse the fullest light our soul carries for us.” 

~ Angie Weiland-Crosby

Further Resources:

Today we are talking about lunar witchcraft and working magic with the moon – for spiritual people, witchcraft practitioners, and even magical skeptics.

The Universe: Mind-Boggling Mysteries of the Moon

Moon Mysteries

The Moon Power Boxed Set: Featuring: Moon Spells and Moon Magic

21st Century Atlas of the Moon

The Book of the Moon: A Guide to Our Closest Neighbor

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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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The Witches of Romania

Witches and Witchcraft can be found throughout the world in many countries and has existed since the dawn human existence. It comes in a huge variety with an endless amounts of spiritual beliefs and practices. Over the past decade there has been a huge rise in the practice of Witchcraft, Wicca, Paganism, Heathenry, etc. One place that has always had a rich and strong practice of their craft are the Witches or Romania. This is a part of Europe that has amazing history, culture, folklore and is a region I am absolutely fascinated with. So today’s post I want to take you into the spiritual world of the Romanian Witch.

(Please note:  The term “gypsy” is sometimes considered pejorative.  It appears in this article only when directly quoted or out of respect when practitioners or tribal members expressed a preference for it over the alternative “Roma.”)

Like most places in the world, witchcraft in Romania remains a complex, and often taboo, subject. Romania is home to many forms of witchcraft. 

First, it’s important to note the difference between the neopagan practice of “gypsy magic” (popularized in the West by modern Roma pagans) verses the Roma people themselves (whose practices descend from an unbroken lineage of Hinduism with Christian and Muslim influences).

Although most Romani people identify themselves as Christian (as well as some Hindus and Muslims), their traditions and rituals inspired neopagan Romani authors like Patrinella Cooper to popularize a form of witchcraft known as “gypsy magic.”

The practice of “gypsy magic” emphasizes fortune-telling, the use of charms, healing and protection spells.

“Gypsy magic” rides a strange middle-land between neopaganism and hereditary witchcraft because often, much is borrowed from the unbroken lineage of the practitioner’s ancestors.  These witches recognize their practice as a form of magic.

For the rest of us, this form of magic shares a lot with the larger practice of modern witchcraft.

We owe many common divination techniques (like various approaches to tarot reading and palmistry) to our Romani sisters. SOURCE

In Romania, the home of Count Dracula, witchcraft is recognized by the current government. There are many thriving organizations of witches, all government recognized. Being a witch is considered to be a job. They are employed, not just by Romanians, but people from all over the globe to cure them of heartbreak, depression, demonic possession or even to kill or harm enemies. Our Romanian witches carry out most of their operations online these days and are confident that their influence is not dying out. Instead, thanks to modern technology, it is only on the rise. This isn’t how it always was in Romania. In fact, under Communist rule, witchcraft was banned and punishable by law. And yet, the secret societies of witches and their practices survived, in hiding from the eyes of the ruler. Today, witchcraft is commonly accepted by Romanian society. SOURCE

This book provides a history of witchcraft in the territories that compose contemporary Romania, with a focus on the sixteenth to nineteenth centuries. The first part presents aspects of earthly justice, religious and secular, analyzing the codes of law, trials and verdicts, and underlining the differences between Transylvania on one hand, and Moldavia and Wallachia on the other. The second part is concerned with divine justice, describing apocalyptic texts that talk about the pains of witches in hell, but also the ensembles of religious painting where, in vast compositions of the Last Judgment, various punishments for the sin of witchcraft are imagined.
Virginia Lupu, from the series “Tin Tin Tin,” 2018–19. Courtesy of the artist.

Mihaela Minca is one of the most famous witches in Romania. She and her coven—all women of the traditionally itinerant Roma minority—live at the margins of European society, in the suburbs of Bucharest. There, they make a living through conducting rituals that help their clients find love, money, and adequate punishments for their enemies.

Sometimes, the witches’ endeavors extend beyond the personal: This past year, Minca cast a spell against political corruption in her country by dumping black liquor outside a Romanian government building. The next day, the state issued a final sentencing for Social Democratic Party leader Liviu Dragnea, who’d used his own power to create fake jobs and appealed prior convictions. Continue reading HERE.

In Romania, the homeland of Dracula and superstition, witches were pretty much spared from the medieval witch-hunts that plagued most of Europe and killed 100,000 women. In fact, witchcraft here is not only alive; it’s thriving, and it’s even feared by politicians. There are hundreds of witches in the country, and they make and break marriages, cure diseases, cast or release people from good and evil spells, and predict the future. Supposedly, one in ten Romanians visits a witch. To find out how this influences modern Romanian society, Broadly correspondent Milène Larsson spends a week with Mihaela Minca’s witch clan and learns how to brew a love potion, cook up a curse, and even witnesses the exorcism of a woman supposedly possessed by the devil. We also meet Minca’s mother-in-law, Bratara Buzea, reputedly one of the world’s most powerful witches, who was jailed under communism when dictator Ceausescu banned witchcraft. Finally, we celebrate Summer Solstice, the year’s most important celebration, when the witches use their magical power to predict the future of mankind in the stars.

Further Resources:

Women of the Night, Chapter 3: Vrăjitoare, Romania’s Witch Business

Witches, spells and black magic – all in the hidden forests of Romania.

In The Land Of Dracula, Witches Work As ‘Life Coaches’ Of The Supernatural

Being Unbound: Forays into Romanian Magical Practices

Curse, maleficium, divination: witchcraft on the borderline of religion and magic

Daughters of magic

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The Theban Alphabet: History and Mystical Use

A few years ago I began to look into the history and use of the Theban alphabet which are also known as Witches Runes, Witch writing, Honorian alphabet and the Runes of Honorius. This form of cypher dates back to Medieval times and has been a used in Mysticism and magical practices ever since. In recent years I began making Theban divination sets and find it to be quite a intriguing type of divination. So today’s blog post will be covering all about this interesting alphabet.

The Origins of the Theban

The Witch’s alphabet dates back to the 14th Century and is also known as the Theban alphabet.  Additionally it has been called the Honorian alphabet, Theban Script or the Runes of Honorius.  It’s exact origin is unknown nor is it’s original creator.  As it is with all undocumented ancient history, there is controversy surrounding the Witch’s alphabet.  It’s mostly been attributed to Honorius of Thebes, a Middle Age figure shrouded in so much mystery that some consider his very existence to be a myth.  Many students of the occult believe the Theban alphabet dates back much further, to before the 11th Century.  That group claims it originated as an alchemical cipher with an Avestan influence.  Avestan is oldest preserved Indo-Aryan language and it’s closely related to Vedic Sanskrit.  But this counter-theory is also undocumented and thus un-provable.

However, there is evidence to be gleaned from the shape of the characters and corresponding curve patterns that define Theban.  They show an unmistakable resemblance to characters found in the Avestan alphabet.  This alone doesn’t prove a theory.  There are major differences such as fewer characters and the inclusion in Theban of a symbol to denote the end of a sentence.  Theban does not have an upper or a lower case, so that symbol was critical.  Another comparison has been made with Latin.  There is a one-to-one correspondence between letters of the Witch’s alphabet and Latin alphabets with the exception of the letters j and u.  Those two letters are represented by the letters for i and v.  The Theban alphabet has also been called a runic alphabet but it’s clearly not.  Runes are characterized by straight lines and sharp edges, while the Theban alphabet is mostly based on arcs and curls. SOURCE

The first known recordings of the alphabet came from the astrologer Johannes Trithemius who included it in his 1518 published book Polygraphia. Trithemius stated the alphabet came from the Theban Honorius and it was revealed by Petries de Apono (aka Pietro D’Abano).

Heinrich Cornelius Agrippa studied under Johannes Trithemius. Agrippa started referring to this script as the Theban alphabet in his book Three Books of Occult Philosophy and said it was from Honorius of Thebes.

Since Petries de Apono was close with Pope Honorius IV, some believe him to be the source; or his granduncle, Pope Honorious III. However, there is no proof of this because there has not been any work from either of them that contains this alphabet, including the manuscript written by Pope Honorious III called Grimoire du Pape Honorius.

Another belief connects to the fourteenth-century manuscript The Sworn Book of Honorius authored by Honorius of Thebes. According to lore, Honorius of Thebes was a scribe who complied this information together during a large assembly of deeply knowledgable magical practitioners. However, this is still speculation because the only copy of The Sworn Book of Honorius that remains today states that the Theban alphabet’s origins are from Heinrich Cornelius Agrippa. SOURCE

The Theban alphabet from Francis Barrett’s 1801 book, The Magus

Uses in Magick and Divination

With the exception of the letters J and U / V, this alphabet is a one to one substitution cipher. That means that each character of the Theban alphabet corresponds to one of the letters in the Latin alphabet.

That makes this alphabet very easy to use in your magic writings and other workings. It’s simple to switch one letter for another to obscure what you’re writing.

Especially when the Theban alphabet was created, the Christian church was doing its best to stamp out any ancient practices, paganism, or witchcraft. Writing in a script that couldn’t be translated allowed magicians and witches to record their work without fear of being killed by the church.

The Theban alphabet is popular among witches to give their writings a mystical quality and to hide the meaning of what they are writing. Wiccans and other witches have adopted many substitution ciphers to hide and obscure the contents of their books of shadows. SOURCE

The Theban alphabet can also be used in a similar way in divination like is done with Ogham and Elder Futhark Runes which you can learn more reading HERE and HERE.

Based on the ancient magical writings of 14thcentury magus, Honorius of Thebes, the Theban Oracle is a codex employed for centuries as a means of devotion and divination. Used by such masters of the occult sciences as Heinrich Cornelius Agrippa, Dr. John Dee, Francis Barrett, and later Gerald Gardner, it has remained relatively obscure and elusive to the modern practitioner. Until now.

In this book, author Greg Jenkins, PhD, offers both the complete history of this medieval magical system and a working manual for the modern mage to utilize it. In these pages, you’ll find:

• How to make and care for your own set of stones.
• A variety of methods for divination, from using just one stone to using nine stones and more.
• How to use the Theban stones for spellcasting, including love and purification spells and Theban incense and candle magick.
• A complete lexicon of the Theban alphabet with a who’s who of Theban history along with divinatory meanings and how they relate to the modern world.
• A quick reference to the sacred herbs and angelic orders associated with each symbol.

Prepare yourself to discover the hidden mysteries of the ancients and the magick within you.

In conclusion the Theban alphabet is one that can be used in a variety of ways for spiritual divination and witchcraft practices. It has a fascinating history with origins shrouded in mystery and has been a part of Occult and Mysticism for centuries. Today you can see it used for spells in Grimoires, Book of Shadow and more giving the Theban a practical use still to this day.

An explanation of what the Theban Alphabet is and what is its purpose.

Further Resources

Theban Alphabet

A History of the Theban Magical Library

Theban Magic

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Hag Stones: History, Meaning and use in Magick

Hag stones are something I have been fascinated with for a very long time and enjoy collecting them from all over this country and around the world. Hag stones have been a part of magical practices and folklore for thousands of years and still to this day. They have a variety of other names such as Fairy Stones, Odin Stones, Holey Stones, Witch Stones, Adder Stones, Snake Eggs, Hex Stones, Holeys, and Eye Stones. From viewing into the spirit realm to warding off evil spirits at sea, Hag stones have many uses which will be explained in this blog. Hag stones are most commonly found on beaches along the coast but also can be found on lake shores and even in river beds. So with that all said let us get into the fascinating world of these amazing stones.

Origin of the Term Hag Stone

The name “hag stone” originates in part from ancient beliefs that most maladies, which were curable by using this stone, were caused originally by spectral hags. Other areas call them adder stones because they are believed to protect the wearer from the effects of snake bite. Germanic legend says that adder stones are formed when serpents gather together and use their venom to create the holes in the center of the stones. Hag stones are said to have many uses. They have been used by witches worldwide for centuries in both rituals and spell work. They also have been used, ironically, as a toll to counteract a witch’s magick. Legend has it that they can be used to ward off the dead, curses, sickness and nightmares.

They are used to see invisible creatures of the land of the Fae and open up a window to other realms. They are used as protection against spells, warding, and healing. The spell for fertility magic had a hag stone tied to the bedpost to help facilitate pregnancy. There are stories of very large hag stones; large enough for someone to walk through. These are used by couples trying to achieve pregnancy by walking through it together or holding hands.

Livestock owners would use the stones to protect their animals from bewitchment or being ridden to the Sabbath by witches. A stone would be suspended by a cord in the center of each stable to protect the horses and other live stock. Else a cow would give sour milk and hens refused to lay and eggs. Fisherman and sailors would often find them on beaches during their travels. They would tie them to their boats to keep off evil spirits and witches from affecting their ships and their catch. It was believed that evil spirits and witches would curse ships to have small catches, but a hag stone would prevent this from happening. A few stories speak of them being able to control the winds on the high seas; or more formerly, they could control the weather. Continue reading HERE.

A few uses of Hag Stones

  • Hang it above your front door or over a window to keep evil spirits out. 
  • If you’re a sailor, tie one with rope to your ship to prevent witches clinging to your vessel, and to swing in the wind to help break up storm clouds. 
  • Wear it around your neck on a string to ensure good health and to heal any minor ills. 
  • Nail one above the door of your barn to stop witches souring your herd’s milk or taking your horses for a gallop in the night. 
  • Attach a hag stone to your bedpost to keep bad dreams away. 
  • Tie one to your keys so they will never be lost again. 
  • Use them to help you conceive a baby. (We’re not quite clear on exactly how this is done. Perhaps just have one about your person…)
  • Enter Fairyland through it (apparently the hole is a portal). Again, we’re unsure about how to do this, but it can’t hurt to just have a peer at Fairyland through the hole. 

*Only ever take one at a time though, and only for yourself. The stones are said to find you; you don’t find the stones. And they only work for the person they found. SOURCE

Some of the hag Stones in my personal collection from the Oregon coast, Florida coast and Lake Michigan.

How to Use Hag Stones for Magick

Despite their general state being to banish faeries, if you wish to attract some, you can pour morning dew through a Hag Stone hole and anoint yourself with it. 

Other rituals that can be practiced with these objects, include a fertility ritual, a ritual for increased mental balance and safety while seafaring. 

For the fertility ritual, you must find a Hag Stone that is big enough to walk or crawl through, while most Hag Stones are pebble sized there are a few that are more of a boulder. You must then link hands with your partner then go through together. If all goes well you will be blessed with a baby.

For the ritual of mental healing and balance, tie a Hag Stone to your bedpost or headboard. The next time you take a nap you will be graced with calmness, enhanced mood and other benefits that resemble meditation.

For the final ritual you must nail a Hag Stone to the side of your sea-craft, make sure to secure it very tightly in order to make sure it does not fall into the watery depths of the ocean. After you have done this folklore states that storms and rough tides will be dissuaded from coming your way as will all manner of malevolent sea spirits.

While at sea, Hag Stones could also be utilized for breaking up storms, this also applies on land. In order to do this simply tie a string or rope through the Hag Stone and swirl it around your head, this will dispel the gathering storms. SOURCE

In this video, I talk about the meaning, magick, and folklore of these wonderful stones and how to use them.

Further Resources

This History of Hagstones║Use them in your Witchcraft

Hag Stones and Lucky Charms

Hag Stones and Fairy Stones

Hag Stone Meaning and Magic – Everything You Need To Know

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Baba Yaga: The Famous Witch of Slavic Folklore

The Baba Yaga is the most famous Witch of Slavic folklore and in my opinion gets misinterpreted by many who know so little about who she is and what she symbolizes. The Baba Yaga is actually quite complex and even though most consider her a malevolent and evil Witch of the woods there are others like myself who believe there is a more benevolent side of her and this can be accounted in far older Pagan practices from the Slavic regions of Eastern Europe. Most of what we find describing her as this hideous old child eating hag only dates back to the 18th century but her origins are actually far older. In fact there are some sources that believe there are multiple Baba Yaga’s found throughout Eastern Europe but even beyond that there are folklore tales of other Baba Yaga like Witches in other parts of Europe and even the Middle East. I personally am fascinated with Slavic folklore seeing how I have ancestry from that region and have done some spiritual work with the Baba Yaga so I felt this was an important subject to bring to my readers.

Introduction

Baba Yaga is a powerful and terrifying witch depicted in Slavic folklore. She lives in a small hut, located deep in the forest. Her property is surrounded by a massive fence, decorated with human bones as if they were ornamental wind chimes. Often, her hut is described as being set upon chicken legs, an unsettling image any way it is illustrated. Her primary mode of transportation is a mortar and pestle set. She sits within the bowl of the mortar and uses the pestle like an oar to move through the sky. This shows attention to the practice of alchemy or herbal work, which is an integral part of witchcraft. It is said she appears as a long, skeletal figure with an enormous hooked nose which reaches the ceiling of her hut when she rests. Her legacy is as erratic as she is, as she is often said to be the guardian of her dark and wild land, a matriarch, and a wise teacher, but also a fickle and treacherous eater of men. The earliest recognizable mention of her is found in a Russian text written by Mikhail V. Lomonosov in which he presents a series of tales from Slavic tradition. Most surviving stories involving Baba Yaga don’t revolve around her, but around heroes or villains who come in contact with her. SOURCE

Etymology of Baba Yaga

Baba Yaga has been associated with ancient mythological characters (she’s like the Boogeyman in Russian mythology). In the Slavic languages, the word “baba” means “old woman” or “grandma” although this word was sometimes used as a term that would describe female demons or specific ailments like measles (also called “baba Sharka”).

In addition, the word “baba” was also used for some astronomical phenomena or concepts of time and seasons, such as “baba Gale” which described the moon, or “baba Marta” which was the other name of the month March. The origins of the word “yaga” are quite unclear although some experts suggest that the word means “evil” or “horror”.

The variation of the full name “Baba Yaga” can be found in the languages of the Eastern Slavs. As a reference to the Russian folklore, the word “baba” in Old Russian means “midwife”, “fortune teller” or “sorceress”. The modern Russian, on the other hand, defines the word “babushka” as “grandmother” or simply “old woman”.

In Bulgarian and Serbo-Croatian, “baba” means “grandma”, however, in many modern Slavic languages, the word “baba” is a pejorative synonym of the word “woman” (suggesting a foolish woman). The great number of associations related to the origin of the character of Baba Yaga created many theories that, nonetheless, support the main assumption that “baba” means “old woman” or “grandmother”. Moreover, “baba” was maybe added to distinguish the Baba Yaga from her possible male counterpart in the myth. As it was mentioned before, the second element of the name “Yaga” has a rather problematic etymology. Scholars have never made an adamant consensus over its meaning. “Yaga” appears in various Slavic languages. SOURCE credit Meet the Slavs

Origins of Baba Yaga

Many folklorists study Baba Yaga and argue over where she came from. This character appeared many centuries ago and tracking her true roots is a challenge. I’ve read many different versions, one that stood out to me is the ancient traditions of Finno-Ugric people.


It’s is believed that those people had a tradition that goes back to the paganism era when there were many ethnic religions. There was a group that believed in a ritual that was supposed to help them stay connected with their passed relatives. The ritual involved creating a doll (or baba – which means a women) out of sticks and dressing it in a fur coat called yaga. They would build her a “house” mostly out of wood. Since this house was only a symbolism and didn’t carry any functional purpose – it didn’t have any windows or doors. They also liked to raise it above the ground on sticks so that the animals would not get inside of it. SOURCE

It is said that Baba Yaga resides within a house that sits atop giant Chicken legs deep in thew forest and can move around to different locations.

My hands are tree roots,

My breath is the wind

I hide in your shadow till dusk comes again

Always seen, rarely heard and

Never quite understood

I’m the last person you come to when no one else listens

Seek me out by the light of the pink moon-

Whisper to me what you tell no one

I’m only remembered as

An ugly obscurity who keeps your secrets

An enigmatic monsoon-

Neither winter nor spring,

Death nor the moon.

Baba Yaga by L SOURCE

Is the Baba Yaga a Benevolent Witch?

There are some lesser known stories of the Baba Yaga actually being more benevolent depending on how you approach her and other stories where she is more of a neutral Witch and reacts depending on the situation to in a way maintain some sort of magical balance.

One of the most interesting details of Baba Yaga is that she is described as being neither malevolent nor “good.” Many folktales throughout the centuries differentiate between witches as being either good or evil, but stories of Baba Yaga illuminate that the true nature of a witch is more ambiguous, or even unpredictable. This Slavic crone is often helpful, willing to impart her wisdom unto those who seek it, but she is also a formidable enemy, should one incur her ire. Many times, she has been credited with the success or the downfall of heroes in Slavic lore. SOURCE

Discover ancient and modern Slavic magical practices through stories told by the legendary Baba Yaga herself. Learn about the magic of the sun, moon, and stars, as well as the magic of weather, animals, seasons, stones, food, beeswax, and more. Each chapter includes a piece of the fairy tale of Vasylyna, comments from Baba Yaga, and hands-on tips and techniques from author Madame Pamita.

Similar Baba Yaga’s

Babaroga (not to be mistaken with Baba Yaga!) is creature known among Southern Slavs. She is represented as very ugly, hunchbacked old woman with horn on head, who live in dark caves. According to folktales, Babaroga likes to steal naughty children and to bring them to her lair.

In Bosnia and Herzegovina, Croatia, Serbia, and Macedonia, the Bogeyman is called Babarogababa meaning old woman and rogovi meaning horns, literally meaning old woman with horns. The details vary from one household to another. In one version, babaroga takes children, puts them in a sack, and then, when it comes to its cave, eats them. In another version, it takes children and pulls them up through tiny holes in the ceiling. 

Iraq’s ancient folklore has the saalua, a half-witch half-demon ghoul that “is used by parents to scare naughty children”. She is briefly mentioned in a tale of the 1001 Nights, and is known in some other Persian Gulf countries as well.

Black Annis was a hag with a blue face and iron claws who lived in a cave in the Dane Hills of Leicestershire. She ventured forth at night in search of children to devour. Grindylow, Jenny Greenteeth and Nelly Longarms were grotesque hags who lived in ponds and rivers and dragged children beneath the water if they got too close. SOURCE

Baba Yaga is an ambiguous and fascinating figure. She appears in traditional Russian folktales as a monstrous and hungry cannibal, or as a canny inquisitor of the adolescent hero or heroine of the tale. In new translations and with an introduction by Sibelan Forrester, Baba Yaga: The Wild Witch of the East in Russian Fairy Tales is a selection of tales that draws from the famous collection of Aleksandr Afanas’ev, but also includes some tales from the lesser-known nineteenth-century collection of Ivan Khudiakov. This new collection includes beloved classics such as “Vasilisa the Beautiful” and “The Frog Princess,” as well as a version of the tale that is the basis for the ballet “The Firebird.”
Today we go back and re-examine the tale of Baba Yaga, the Slavic wild witch of the woods.

Further Resources

Baba Yaga, Folk Tales From the Russian, by Verra Xenophontovna Kalamatiano de Blumenthal, [1903], at sacred-texts.com

Baba Yaga: Russian Folktales’ Classic Witch

Hedgespoken – Baba Yaga

On today’s episode, Charles and Crofty cross the thrice-nine lands to delve into the lore of one of Slavic mythology’s most enigmatic figures, and discover that her roots run far deeper than the wicked witch of popular culture.
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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.