The Witchy Housewife

Date: ~Feb. 1 (Jan. 11 – Feb. 21) | Theos: Hestia (Brigid) | Archetypes: Maiden Goddess & Youth God | Plants: Sage, Angelica, Snowbell, Crocus, Dragon’s Blood | Minerals: Salt, Selenite, Citrine, Larimar, Pyrite | Colors: White, Pale Green, Pale Yellow, Pale Pink, Pale Blue | Animals: Cow, Sheep, Groundhog, Robin, Dragon | Symbols: Aigis (Brigid’s Cross), Corn Dolly, Besom, Hearth, White Flowers | Tarot: Death, The Empress, The Star

History & Folklore: Coming from either Old Irish ‘i mbolc’ (in the belly [of pregnant ewes]) or ‘Oímelc’ (ewe’s milk), Imbolc (pronounced ‘im-bulk’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the Gaelic traditional festival of the same name. It may also be called Imbolg or Saint Brigid’s Day. As it occurs during midwinter – the halfway point between the winter solstice and the spring equinox – it is considered a Lesser Sabbat, though this does not imply that it is any less important than the four Greater Sabbats.

Imbolc is mentioned in early Irish literature, with some historians arguing that there is evidence to suggest that its observance dates back to ancient times. Regardless of date of origin, the original festival was said to have been associated with the season of lambing and the goddess Brigid, an Irish goddess of fire, metalwork, poetry, healing, protection, and wisdom. Her influence can also be found in Christian and Haitian mythos via figures like Saint Brigid and Maman Brigitte, respectively.

Though little is known about Imbolc’s original rites and customs, there are remaining Old Irish works which give us some cultural insight into the practices around that time period. Besides tending to the livestock, it was also a time of cleansing, blessing, and protection. Around this time of year, people would conduct a spring cleaning of the home, leave offerings of coins or ribbon at holy wells in exchange for water to bless the family and hearth, pour libations to the earth and sea of milk or porridge in soil or running water, and decorate the graves of recently deceased maidens. Brigid’s Crosses, four-armed crosses woven from straw or rushes, would be made and hung over doors, windows, and stables until the next Imbolc to invite Brigid’s protection throughout the year.

On Imbolc’s Eve, if families were considered virtuous, Brigid would visit to bless them and their house. To prepare, a family supper would be made including dishes like sowans, dumplings, colcannon, barmbrack, and bannocks, with some of the meal set aside for her. In many traditions, a bed would be made for her out of straw or rushes, preceded or followed by a member of the family representing Brigid carrying out the more region-specific traditions or a corn dolly called the Dealbh Bríde (Icon of Brigid) being laid in the bed beside a birch wand which represented the wand which Brigid used to bring back the vegetation of spring. Women in some parts of the Hebrides would also dance around the bed holding a large clothing and chanting, “Bridean, Bridean, thig an nall ‘s dean do leabaidh!” (“Brigid, Brigid, come over and make your bed!”) Before bed, some people would leave clothing out overnight to be blessed and others would rake the ashes of the hearth fire smoothly to check for signs of Brigid’s visitation.

On the day of Imbolc, a procession would be held by young maidens, dressed in white and hair unbound, carrying a doll known as the Brídeóg (Little Brigid), made similarly to the corn dollies made for her representation in the home, though sometimes with the embellishment of a shell or crystal set on her chest called the Reul-iuil Bríde (Guiding Star of Brigid). In some places, one of the maidens would instead take on the role of the escorted Brigit, donning Brigid’s Crown, Brigid’s Shield, and Brigid’s Cross, all made from straw or rushes. In some places still, Straw Boys in straw masks and conical hats would occompany these maidens during the procession, playing folk music to accompany the hymns sung by the girls. Throughout the day, the group would go from home to home receiving food or decoration for the Brídeóg. Afterward, the maidens would have a meal with the Brideog seated at the head of the table, put her to bed with a lullaby, and invite local young men in to pay respects to her before joining for an evening of merrymaking.

In what is perhaps a forerunning to the North American event of Groundhog Day, there was also a tradition of observing the behaviors of weather and animals, such as serpents and badgers, to determine how much longer winter would last before the warmer weather finally set in. It was said that, during this time, the hag Cailleach is busy gathering firewood for the remainder of winter. If she requires more time for wood gathering, the weather on Imbolc will be bright and sunny – an indicator that a longer winter is ahead. If the weather is poor, however, Cailleach is instead said to be fast asleep, which indicates that winter is nearing its end.Even in the modern era, Imbolc is a promise that winter will not last forever, regardless of how the season shows up for you regionally. Gaia begins to stir from her stillness, and flashes of life sprout up from snow or formerly dormant flora. It is a time to clear away the old which does not serve us and to begin plans for the new. Over the winter, we have cocooned, and as we being awaken from this internal slumber, we emerge transformed and rejuvenated.

Today, Wiccans, Druids, and Celtic practitioners are among those who observe Imbolc – with Celtic Reconstructions being the most loyal to its historical traditions. As of 2023, Imbolc has been made an annual public holiday in Ireland, with festivals, parades, and other events marking the occasion. Among other relevant festivals are the Imbolc International Music Festival in Derry, the Brigit Festival in Dublin, and the Imbolc Fire Festival in West Yorkshire.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Imbolc marks the beginning of Persephone’s trek to Gaia’s surface. As she spends her final precious moments beside her husband and begins making preparations, Hekate lights the way for her travels, and Demeter begins thawing the surface for her return. We, too, should cleanse and prepare ourselves and our homes at this time to make room for the vibrant energies she brings with her.

In Wicca, we also acknowledge the stage of Divine Youth – the Maiden Goddess and the Youth God. The Goddess has begun to awaken after the birth of the God during Yule. Khaos metamorphosizes into Kosmos just before the Dawning of Existence. Gaia awakens after the birth of Ouranos just before the Dawning of the Tangible. Persephone makes her way toward the surface just before the Dawning of Spring.

In domain, Brigid shares many parallels with the goddesses Hekate, Hestia, and Athene, making them all equally worthy of honor at this time of year. Hekate, of course, in her rule over all realms, is honored on my path year-round. For Athene, we hang a representation of the Aigis in place of a Brigid’s Cross. Finally, while being honored for the whole of February, we give special thanks to Hestia on this day by tending to the home and hearth. As with every Khthonic Wiccan observance of the sabbat, we also take time during Imbolc to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of service around this time of year, it is recommended to donate blankets and food to those in need, to help clean and cleanse the homes of those who could use your assistance, to shovel and clear away snow and ice on roads and walkways, or to aid in the preparation of a community garden.

Date: ~Mon. 20 – 21 (Feb. 22 – Apr. 10) | Theos: Eos (Ēostre) | Archetypes: Maiden Goddess & Youth God | Plants: Tulip, Daffodil, Lily, Lemongrass, Apple | Minerals: Moss Agate, Rose Quartz, Carnelian, Aquamarine, Silver | Colors: Pastel Pink, Pastel Purple, Pastel Blue, Pastel Green, Pastel Yellow | Animals: Chick, Lamb, Rabbit, Butterfly, Phoenix | Symbols: Greek Cross, Basket, Egg, Baby Animals, Pastel Flowers | Tarot: The Fool, The High Priestess, The Magician

History & Folklore: Named for the little-known (and dubious, even) Germanic Goddess Ēostre – which may be the namesake for the Anglo-Saxon month of April, ‘Ēosturmōnaþ‘ (to shine or dawn) – Ostara (pronounced ‘oh-star-ah’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by older celebrations honoring the first days of spring. As it occurs during the vernal or spring equinox – one of two days of the year in which day and night are equal in length – it is considered a Greater Sabbat, though this does not imply that it is any more important than the four Lesser Sabbats.

As far as Ēostre is concerned, the sole historical mention which exists of her comes from the 8th-century writing of the English monk, Bede the Venerable, wherein he claims that during the month of April, the Anglo-Saxons held feasts in her honor. He claims, though, as well, that the tradition had died out and given way to Christian practices by the time he’d written about it. The only other bit of information we have on her, her association with hares, wasn’t speculated until much later in 1874. Scholars have linked the name itself to a variety of individual names, locations, and goddesses with other varying titles (such as Haéusōs, Proto-Indo-European Goddess of Dawn). Though, with recent developments in Indo-European studies, Ēostre has come to be generally accepted as a genuine goddess, her existence has previously been a long-standing topic for debate. Until further discoveries are made, additional information which can be found on her is dubious at best.

If we move our focus away from the etymology and lean toward the observation of the equinox, however, we see there is very much a basis in history for this practice. Whether for agricultural time-keeping purposes, spiritual/religious observances, or a combination of the two, cairns, stonehenges, and other stone structures across the globe are arranged in such a way as to acknowledge the positioning of the sun during some or all of the solstices and equinoxes. Some examples of these include America’s Stonehenge in New Hampshire, the Calendar Stone and Calendar II in Vermont, Fajada Butte in New Mexico, the Temple of Kukulcan in Mexico, the Loughcrew Cairns in Ireland, Stonehenge and Fernacre Circle in England, Mnajdra in Malta, Angkor Wat in Cambodia, and many more.

The energy around Ostara – and, indeed, throughout spring – is about awakening, rebirth, rejuvenation – the creation of something new. Plants are sprouting. Chicks are hatching. Feelings of whimsy overwhelm us. It is fitting, then, that the Christian holiday of Easter (also called Pascha), is about the resurrection of Jesus Christ. These themes are observed not only in the act of the resurrection itself, but also in the idea of being reborn in aligning yourself with him as a result of this sacrifice. Additionally, if you observe much of the décor crafted for modern day Easter, it’s hard to miss the fertility symbolism and celebration of the features of vernal equinox which are rampant throughout it.

There was a time when the vernal equinox was considered the beginning of the new year. This explains then why Aries is considered the beginning of the zodiacal year and why the later months – October, November, December – are named as they are. In fact, for the Zoroastrians of Persia, this day had its own name: Nawruz (نوروز, pronounced ‘noh-rooz’ and meaning new day). Today, the holiday is still observed by modern day Zoroastrians, the Isma’ili, and followers of the Baháʼí Faith.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Ostara marks the first steps of Persephone onto Gaia’s surface. Every step she takes changes the ground beneath her. Every breath she breathes changes the air around her. From the Realm of Death springs the Goddess of Life. With her, she brings rebirth, fertility, vibrance, balance, and transformation. Demeter is reunited with her daughter, and Haides pines for her once more from afar. As day overcomes night, Hemera, Aither, and Helios take up domain over their half of the year, casting light all around us. We can assist with and attune to this process by sewing our own seeds and ensuring an abundant bounty for all.

In Wicca, are moving toward the more adolescent stage of Divine Youth. The fertile Maiden Goddess becomes the highly sought-after prize in the eyes of the virile Youth God. The Void Womb of Khaos is fertilized by the organized momentum of Kosmos. Ouranos covers Gaia to give life to the Tangible. Persephone brings about the Season of Spring.

In domain, if we consider the connection between Ēostre and Haéusōs, the logical conclusion in parallel is the frisky Goddess of Dawn, Eos, who rises from Okeanos at dawn to scatter the mists of Erebos. In some mythos, she was cursed by Aphrodite for consorting with Ares. As a result, she has an irresistible and unquenchable desire to make love with beautiful men. She ultimately settled down with the Trojan prince, Tithonos, whom was turned into a grasshopper by a poorly-worded request to Zeus for his immortality but not his eternal youth. In addition to Eos, Persephone, Aphrodite, and perhaps Khloris may be given special honors during this time of year. I would also add Eunomia, per my personal associations for her. As with every Khthonic Wiccan observance of the sabbat, we also take time during Ostara to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of service around this time of year, it is recommended to donate the old to be reused anew, set out birdfeed, plant for endangered and local insects, and continuing tending to any community gardens you have given your attention to.

Date: ~May 1 (Apr. 11 – May. 21) | Theos: Khloris (Flora) | Archetypes: Maiden Goddess & Youth God | Plants: Daisy, Dandelion, Rose, Hawthorn, Lemon | Minerals: Spirit Quartz, Citrine, Rose Quartz, Ruby, Copper | Colors: Red, Pink, Yellow, Green, Brown | Animals: Bee, Dove, Swan, Deer, Jackalope | Symbols: Maypole, Priapic Wand, Floral Garland, Fae Imagery, Hearts | Tarot: The Lovers, The Emperor, The Devil

History & Folklore: Coming from Gaelic ‘bealltainn’ (bright fire), Beltane (pronounced ‘bel-tain’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the Celtic traditional festival of Beltaine and the Roman celebratory festival of Floralia. It may also be referred to as May Day in many modern celebrations. As it occurs during midspring – the halfway point between the spring equinox and the summer solstice – it is considered a Lesser Sabbat, though this does not imply that it is any less important than the four Greater Sabbats.

In Celtic regions, the flowering of the hawthorn trees signaled that the lighter half of the year had begun, and for agricultural people of the time, it meant that livestock were to moved out into summer pastures for grazing. In Robert Graves’s The White Goddess, this is represented by the Oak King of the lighter half of the year overcoming the Holly King of the darker half of the year. In the earlier days of Beltaine, however, the celebrations may have been more closely connected to the worship of the Celtic god Belenus, a god of healing, sacred fountains, and a pastoral lifestyle, represented with symbols of bulls, horses, oak trees, and phallic imagery. While little is known about these very early rituals, we can surmise from this that celebrations pertained to cattle, crops, and fertility, as many early cultural festivals did.

The earliest mention of the festival from the medieval writings of King Cormac mac Cuilennáin of Munster, in which it was said that such a festival was held on May 1st to mark the beginning of summer. During this festival, the Druids of the time would light two ritual bonfires, speak various incantations and prayers, and pass cattle between these ritual bonfires. Another early mention by historian Geoffrey Keating expands upon this in suggesting that the ritual was meant to protect the cattle from disease or other external negative forces. It is in his writing that we hear of sacrifices to a god named Bel, which likely refers to Belenus.

As powerful symbols of protection, Beltaine bonfire would be kindled by way of friction via various regional tools, such as wheels and spindles, oak planks and wimbles, and green wood with axles. This type of fire is called a need-fire. This type of fire was considered so sacred that, in some areas of Scotland, it was thought that if a spark was not successfully created, it meant a member of the group attempting to kindle it was guilty of murder, theft, adultery, or some other heinous crime. With success, however, every aspect of the resulting fires were considered to grant protection and good health – the flames, the embers, the ashes, and even the smoke. In some Celtic regions, even hearth fires would be extinguished at this time to be relit with the flames from the communal bonfires. In other regions, beyond just cattle, people, as well, would pass between the fires, inviting the smoke to blow over them as they passed, and ashes would be collected and sprinkled over crops.

In the Scottish Highlands, special nine-knobbed oatmeal cakes would be made at the fireside. Each knob would then be broken off one-by-one and offered to the fire as a sacrifice in exchange for various relevant requests. In other traditions, another type of cake would be separated into a number of pieces equal to the number of the people gathered at the festival. One of the sections would then be marked with charcoal before tossing all of the separated sections into a bonnet and allowing everyone blindly draw one section each. Whoever drew the marked section would then be dubbed the Cailleach Beal-tine, or the Old Lady of Beltaine, the victim of a lengthy mock-sacrifice ritual.

Besides sacred fires, it was also believed that the morning dew of Beltaine had the ability to preserve youth and enhance beauty. The dew would be collected in jars or hollowed stones. Young women would roll in it or anoint themselves with it. Holy wells were also sometimes visited, as the first water drawn from it on the morning of Beltaine was considered sacred. Those who visited the wells would walk clockwise around it to mimic the path of the sun and offer coins, cloth, or other small offerings in exchange for blessings.

Finally, as this was considered the first of two major in-betweens of the year, along with Samhain, it was thought that witches and the fae were particularly active and mischievous at this time of year. For protection, various regional rituals included offering food and drink, turning clothing inside out, carrying small pieces of iron, setting bushes on fire, and decorating spaces and cattle with flowers and foliage.

This brings us to Floralia, which was said by Ovid to be started at the founding of the Roman goddess Flora’s temple following a period of particularly bad drought per the advice of an oracle. This festival included games, performances, revelry, striptease, feasting, and dancing and promoted sexual liberty, pleasure, and wild abandon. Sexually active animals like hares and goats would be released and hunted to promote fertility. The crowds would be showered with beans, lupins, vetches, and medals engraved with obscene imagery.

As the influence of the Roman empire spread, Floralia gave way to May Day, when young men and women would run off into the woods on May Eve (sometimes engaging in various activities which were sexual in nature) and emerge the next morning with handfuls of flowers and foliage which brought good luck over their village. Children would make dolls from natural materials and dress it with flowers to parade across town or secure to garland or hoops. Young boys, specifically, made wands called May-gads from stripped white willow branches and cowslips. May Baskets would be filled with flowers, candies, and other small gifts and left at doorsteps as tokens of friendship and good will. Small trees were selected as May Bushes and decorated with flowers, ribbons, fabric, or painted shells. Similarly, the phallic Maypole would be constructed of a tall tree stripped of its branches and decorated with flowers and greenery, which would then be danced around to promote fertility. In the Victorian period, ribbons were implements into this particular tradition. Due to the symbolism of fertility and the naturally frisky nature of this celebration, you’ll find that the modern day Beltane is sometimes likened to a sort of Pagan Valentine’s Day and celebrated accordingly.

Other traditions include choosing a young woman as the May Queen, who would dress in flowers and make speeches, lead parades, or perform other festivity duties required of her. In some traditions, a May King would be chosen to accompany her. Theatrics like this were common across the board in May Day celebrations, as evidenced by mummers’ plays, personified battles of summer and winter, performances featuring figures like Robin Hood and Maid Marian, and the personification of a loud and drunk forest spirit called Jack in the Green. The childish nature of this time of year is exemplified further in the German Walpurgis Night in celebration of Saint Walpurga, which, in various regions, involved trick-or-treating.

Secular and non-secular festivals for Beltaine, Floralia, May Day, and Walpurgis Day are still held to this day as music festivals, parades, workshops, multi-day camping retreats, markets, wicker man burnings, and more all across the world with a heavy focus on sacred sexuality and unabashed personal freedom. As May 1st was chosen to be recognized as International Workers’ Day, a time to honor workers and stand up for workers’ rights, many modern celebrations of May Day also include activism related to such.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Beltane marks the time when Persephone has reunited happily with her mother on the surface of Gaia, whom is thriving full of vibrant life. The air has also begun to fill with abundant solar energies, courtesy of Helios – with the assistance of Apollon, Hemera, and Aither – as he begins his dominant reign of the skies over the lighter half of the year.

In Wicca, we reach the end of Divine Youth – the Maiden Goddess and the Youth God. The two figures are now joined in marriage and in love, and, and the Maiden Goddess becomes the Mother Goddess as she is impregnated by the Warrior God soon to reach the height of his power. Kosmos gives way to Existence. Gaia gives way to the Tangible. Courtesy of Persephone, Vibrant Life can now be seen everywhere you look.

In domain, Khloris can be honored as a parallel to Flora. Floral decoration and offerings are appropriate. We may also choose to honor Dionysos at this time of year for the untamed energy of revelry that is rampant at this time of year. This also seems appropriate, given the link between Dionysos and Zagreus, the son of Persephone, as the Goddess steps into her Mother aspect. It would also be appropriate to honor Hermes at this time of year, given his fast-moving energies and his own brand of untamed instinct which differs from that of Dionysos. This is perfect, as well, since he is honored during the month of May on the whole in this practice. As with every Khthonic Wiccan observance of the sabbat, we also take time during Imbolc to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of service around this time of year, it is recommended to beautify your community with organic or otherwise environmentally-friendly décor, to rehabilitate and remove litter from natural spaces, and to help invite lonely folks into the company of others.

Date: ~Jun. 20 – 22 (Apr. 11 – May. 21) | Theos: Apollon (St. John) | Archetypes: Mother Goddess & Warrior God | Plants: St John’s Wort, Honeysuckle, Sweetgrass, Sandalwood, Oak | Minerals: Sunstone, Carnelian, Citrine, Tiger’s Eye, Gold | Colors: Gold, Orange, Yellow, Blue, White | Animals: Bull, Horse, Eagle, Frog, Hippogriff | Symbols: Solar Wheels, Solar Crosses, Pinwheels, Seashells, Merfolk| Tarot: The Sun, Strength, The World

History & Folklore: Coming from Old English ‘liþa’ (gentle or calm), Litha (pronounced ‘lith-uh’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by older celebrations honoring the first days of summer. It may also be referred to as Midsummer (though it is considered the beginning of summer by our modern calendar). As it occurs during the summer solstice – the time of the year in which the day is at its longest and the night is at its shortest – it is considered a Greater Sabbat, though this does not imply that it is any more important than the four Lesser Sabbats.

Observation and celebration of the summer solstice can be traced as far back as the Neolithic era, and monuments all over the world including Stonehenge, the Standing Stones of Mountseskin, the Externsteine temple, the ruins of Chaco Canyon, the Serpent Mound, the Osireion temple, the Great Pyramids, the Essene Monastery, the megaliths in Nabta Playa, the Ajanta Caves, and more highlight the position of the sun as it stands at it reaches its peak. Though historical accounts from these regions don’t date back quite far enough for us to know what specific traditions occurred during that time, the historical accounts we do have paint the summer solstice as a time to celebrate the sun, sacred fire, healing waters, and the bounty of the land – a brief repose from other agricultural festivals throughout the year which came with the toil of sewing and harvest.

Bonfires were held, often on hilltops, to send up prayers for fertility and much-needed rainfall. In Celtic traditions, burning wheels were sent downhill to symbolize the cycle of the sun. The Sioux, Natchez, Hopi, and numerous other Native American groups performed ceremonial sun dances. The Vikings met to resolve legal matters and other disputes. Ancient Romans made merry at temples of Fortuna. Other relevant festivals include the Slavic Kupala Night from Proto-Slavic kǫpati (to bathe) and the Feast of Epona, a Gaulish protector of horses and mules.

In addition to seasonal celebrations, the time around the summer solstice was (and still is) a popular time for weddings. The month of June itself was named for the goddess Juno, whose domain included marriage. In some traditions, May was considered a time of marriage between gods and was, therefore, making the month which followed a much more appropriate time for mortal weddings. Further, the etymology of the term “honeymoon” may – though evidence is scarce – trace back to the Anglo-Saxon full moon of June being dubbed the Honey Moon. As the observation became Christianized, it also became a popular time for baptisms.

With the advent of Christianity, the observation of the summer solstice became a celebration of Saint John the Baptist, whose birthday was said to be on June 24th, exactly six months before the birthday of Jesus Christ. Biblically, John 3:30 states: “He must increase, but I must decrease.” This was in reference to St. John’s role as the preparer of the way for the importance of Christ, which serves as a mirror for the cyclical battle between day and night for dominance of the skies. The celebration started with a vigil on St. John’s Eve. Doors were dressed with St. John’s wort, birch, fennel, white lilies, and oil lamps which burned through the night. The next morning, as with prior Midsummer celebrations, St. John’s Day was celebrated with fire: One of clean bones called a bonfire, one of clean wood called a wakefire, and one of both bones and wood called St. John’s Fire. The latter was said to drive away dragons, witches, and evil spirits, and women in Cologne would go to the Rhine River to wash away any lingering threats.

The name Litha as it is used by its observers today comes from the reconstructed Germanic calendar, which refers to the months we know as June and July as Líða. This was further popularized by J. R. R. Tolkien in The Lord of the Rings series, in which the month of June is called Lithe (the Bree Calendar) and Forelithe (the Shire Calendar). Today, festivals dedicated to the summer solstice continue all over the world. One of the most well-known festivals, next to the observation at Stonehenge, is that of the Sankthansaften (St. John’s Eve) in Denmark, celebrated with traditional Midsummer music, fireworks, and massive bonfires. In New York, a free all-day outdoor yoga event covers the Times Square. California holds a multi-day Summer Solstice Celebration in Santa Barbara. In Sweden, it’s such a significant day that there have been proposals to celebrate the day as the National Day of Sweden, and Midsummer has even made its way to the status of a public holiday in places like Estonia, Finland, Latvia, and Lithuania. It’s also worth noting that this just barely scratches the surface of the number of modern day summer solstice observations.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Persephone and Demeter thrive in their reunion as mother and daughter, and lifeforce energy upon Gaia is at an all-time high. The solar energy of Helios has reached its very peak with the continued assistance of Apollon, Hemera, and Aither. This is the final burst of energy we will receive before we begin our journey inward.

In Wicca, the transformation from Youth to Parent is complete. The Goddess becomes the Mother. The God becomes the Warrior at the height of his power. He is full of love for his wife and his land. Humanity is born. This is a moment of pause which allows for optimal revelry and celebration.

In domain, Apollon may be honored as a parallel to St. John and other solar gods throughout history, with Helios, Hemera, and Aither honored beside him as deities of Sol, day, and light. Hera should most definitely be included in any wedding festivities, especially since we honor her during the month of June in general. Poseidon may also be honored for both his water aspects and his connection with horses. I would also add Dike, per my personal associations for her. As with every Khthonic Wiccan observance of the sabbat, we also take time at Litha to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of service around this time of year, the most appropriate thing to do is to take on or assist in solar energy projects.

Date: ~Aug. 1 (Jul. 12 – Aug. 21) | Theos: Hermes (Lugh) | Archetypes: Mother Goddess & Warrior God | Plants: Sunflower, Wheat, Corn, Blackberry, Apple | Minerals: Citrine, Topaz, Peridot, Jade, Brass | Colors: Yellow, Gold, Green, Brown, Purple | Animals: Hawk, Eagle, Stag, Squirrel, Pegasos | Symbols: Rowan Cross, Cornucopia, Fruits, Grain Sheaves, Feathers | Tarot: Wheel of Fortune, Justice, Strength

History & Folklore: Coming from Old English ‘hlāfmæsse‘ (loaf-mass), Lammas (pronounced ‘lahm-uhs’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the cultural fusion of the Celtic Lughnasadh and the Anglo-Saxon Lammas. As such, it may also be referred to as Lughnasadh. As it occurs during midsummer – the halfway point between the summer solstice and the autumn equinox – it is considered a Lesser Sabbat, though this does not imply that it is any less important than the four Greater Sabbats.

Long ago, in Ireland, there was Lughnasadh, a series of fairs, celebrations, and competitions dedicated to the Celtic god (and King of the Tuatha Dé Danann), Lugh, of kingship, heroism, human skill, and justice. Traditionally, these festivities are thought to have often occurred on hilltops, where the first fruit of the grain harvest would be buried in offering to Lugh and a dramatized  retelling of Lugh’s triumph over blight and famine would be performed. What followed were three days of feasts on bilberries, sacrificial bull meat, and the predominate crop of the harvest for the year.

This was sometimes referred to as Lugh’s ‘banais ríghe’, or the legitimization of his kingship through marriage to a woman of royalty, though no specific mention of whom this woman would be can be found. More commonly, however, it was referred to as a funerary rite held in honor of Lugh’s stepmother, Tailtiu. It was said that Tailtiu died of exhaustion while clearing the fields of Ireland in preparation for agriculture, and thus Lugh started the Áenach Tailteann (Tailteann Fair) in her honor near her alleged gravesite, which drew people from both Ireland and Scotland to observe and participate in its abundant competitions of skill and athleticism. This festival was later revived at the Teltown Games, where trial marriages (called Teltown Marriages) were held for a year and a day, when the union could be dissolved or the couple could be handfasted.

In the late fifth century, Germanic tribes from south of Denmark migrated into England, which resulted in the formation of a new Anglo-Saxon culture. Around the same time of year that the Celts were celebrating Lughnasadh, the Anglo-Saxons had their own celebration known as Hlāfmæsse, a celebration of the first fruits of their own area’s wheat harvest. With the advent of Christianity, Hlāfmæsse became the Feast of First Fruits, and the first bread baked at this time was brought to the church to be blessed and consecrated, marked with a cross, and broken into fourths to distribute at the four corners of the barn as a ritual for continued agricultural blessings and protection. As Christianity spread further, the festivals and traditions of Lughnasadh and Hlāfmæsse melded into one, sometimes referred to overall as Lammastide.

This new celebration was dedicated to Saint Peter who, so the story goes, was imprisoned by King Herod of Judea for his beliefs. During his time in prison, it was said that an angel appeared to him, broke his chains, and open the prison gates so that he could safely escape prosecution. What remained of those chains later came to be in possession of two individuals: Pope Leo I and Empress Licinia Eudoxia. When the Empress presented her remains to the Pope for comparison to those he possessed, legend says the chains miraculously fused together. Those chains can still be seen on display in Rome today.

Despite this Christian influence, many of the original agricultural themes of these fairs persisted throughout the region, with one such fair in Wiltshire becoming one of the biggest cattle markets around. Feasts, performances, rituals, contests, and markets maintained their agricultural spirits. In the Scottish Highlands, bound rowan crosses were placed on doors, tar was painted and ribbons were tied onto livestock, and special cakes called ‘bonnach lunastain’ were made and broken off in fields all in the name of agricultural protection. In Edinburgh, folks would construct flags and towers made of sod and stones to display on Lammas morning. In Orkney, fishermen would toast and pray for an abundance of fish. Rituals offering communal ale to the Seonaidh, the Riding of the Marches, and the transformation of private pastures into public ones known as ‘Lammas lands’ are just a few of the more notable events held during Lammas in Scotland.

This idea of celebrate the early days of harvest is not unique to Europe, however. Over in the Americas, the Hopi tribe would celebrate the time around August with ritual dances promoting fertility, optimal weather, and a bountiful harvest. Women would carry full stalks of corn following a leader who carried a ‘paho’ – a stick inscribed with prayers for the germination god, Muingwa. Other tribes of the southeastern region of North America celebrated the first fruits of the corn harvest with the multi-day Green Corn Ceremony – a ceremony that is still held to this day. Over in Nigeria, the crop of harvest for this time of year was the yam, thus the Igbo people celebrate the Iwa Ji (New Yam Festival). Moving once more into Russia, the celebration at this time of year is threefold, with each of the three days going to various saviors: The Honey Savior, the Apple Savior, and the Nut Savior, which, though heavily married to Russian Orthodoxy today, is thought to have traditions which grew from pre-Christian practices.

Many of these traditions are still kept alive today all over the world by all matters of folk. Ireland still holds the festivals such as the Tullamore Show, the Craggaunowen Lughnasa Festival, and the Timoleague Festival. Similar festivals are also still prominent in other areas of Europe as well as North America. As our emotions and desires become inflamed the “dog days of summer” – so named for Seirios, the Dog-Star – we should take extra care to act in good conscious, to remind ourselves of the abundance around us, and to be grateful for all that we have gained over the year.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Persephone and Demeter enjoy their final moments together before Persephone must prepare for her trip back down into the Underworld. As the rule of Hemera begins waning to make room for the rule of Nyx, Helios and Seirios burn bright and hot, and we may find ourselves easily riled up before we reach those restful energies of autumn.

In Wicca, the Mother Goddess has given all her strength to nurture life, and the Warrior God’s power has just begun to decline from the burst of energy of summer. It is a reminder that the sacred act of creation does not come without the sacrifice of time and energy, and we should be grateful for all that we have in our lives now and in the coming harvest season after a year of our own sacrifices.

In domain, Hermes may be honored as a parallel to Lugh, with Apollon, Helios, Hemera, and Aither honored beside him as deities of Sol, day, and light. There is much the light of day gives us that we take for granted, and the light of day asks for nothing in return. As justice and victory are also a prominent feature of celebrations at this time, it would also be appropriate to honor Zeus, Themis, Dike, and Nike. I personally also include Hekate in every justice working I conduct. As with every Khthonic Wiccan observance of the sabbat, we also take time at Lammas to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of service around this time of year, you may choose to boost community by assisting with fairs and events, by sharing food with those in need, by aiding elderly and disabled individuals with late summer yard work, or by offering friendship to isolated communities.

Date: ~Sep. 20 – 22 (Aug. 22 – Oct. 11) | Theos: Kore (Mabon) | Archetypes: Crone Goddess & Sage God | Plants: Marigold, Clove, Cinnamon, Pomegranate, Maple | Minerals: Amber, Agate, Jasper, Topaz, Bronze | Colors: Brown, Gold, Orange, Red, Purple | Animals: Blackbird, Crow, Loon, Cricket, Alopex Teumesios | Symbols: Cornucopia, Gourd, Scarecrow, Sickle, Acorn| Tarot: The Empress, The Hermit, The Hanged Man

History & Folklore: Named after the Welsh mythological figure whose name means ‘divine son’, Mabon (pronounced ‘mah-bahn’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the Hellenic Eleusinian Mysteries and various European Harvest Festivals. As it occurs during the autumn equinox – one of two days of the year in which night and day are equal in length – it is considered a Greater Sabbat, though this does not imply that it is any more important than the four Lesser Sabbats.

The term ‘Mabon’ as used in reference to the autumn equinox was established by the prominent Wiccan figure, Aiden A. Kelly, around 1970. Interestingly, however, the initial influence for this naming came from a different mythos entirely: the Hellenic tale of Persephone’s abduction and the Eleusinian Mysteries which recounted it. The sabbats as they were named up to this point, however, were largely etymologically Briton. Thus, in seeking possible parallels to the story of Persephone and Demeter in Celtic and Saxon mythology, he came upon the Welsh tale of Mabon ap Modron who was stolen away as an infant from his mother in the middle of the night.

The Eleusinian Mysteries ( Ἐλευσίνια Μυστήρια) were a set of initiatory rites held each year at a Panhellenic Sanctuary in Eleusis (modern Elefsina) for the cult of Demeter and Persephone. The rites told their story in three phases: the descent of Kore, the search for Kore, and the ascent of Kore as Persephone in reunion with her mother. Appropriately, much of the rituals, ceremonies, and beliefs held by the cult were kept under wraps, though the common belief is that those initiated into the Mysteries were said to receive a special reward in the afterlife, with some scholars believing that reward to be the conferring godhood or immortality upon the initiate or ‘mystai’ (μυσταί).

What little we do know of the Mysteries comes from referential literature of the time and, predominately, inscriptions found within Eleusis itself which refer to rite which involving “Goddesses” accompanied by Triptolemos, Demigod of the Sowing of Grain, and “the God and the Goddess” (likely Haides and Persephone) accompanied by Eubouleus, Demigod of the Sacred Swine. The rites were attended by four categories of people: those who had attained ‘epopteia’ (‘ἐποπτεία‘, or contemplation) from the larger initiatory rites, those who had only undergone the smaller initiatory rites, those who were undergoing the ceremony for the first time, and the priesthood (which consisted of six separate branches of its own).

The Eleusinian Mysteries were broken into two separate celebrations of the equinoxes. The Lesser Mysteries took place in the month of Anthesterion (February/March of our calendar) under the direction of the Arkhon Basileus (or King Magistrate) of the time. In order to qualify at all for initiation, participants must have prepared by sacrificing a piglet to Demeter and Persephone, purifying themselves in the Ilisos River, and taking a vow of secrecy. According to inscriptions, during this time, priests would fill two special vessels with some type of libation to pour out to the west and to the east while people chanted, “Vrokhe kai syllepse!” (Rain and conceive!) to the earth and the sky. Afterwards, a child was initiated near divine fire to honor and represent Ploutos, God of Wealth and son of Demeter. In closing, an ear of grain would then be cut in silence to represent the force of this new life.

Less modest were the Greater Mysteries, which took place in the month of Boedromion (September/October of our calendar) and lasted for a total of ten days. In preparation for official festivities, priests would first gather the sacred objects (of which were unknown outside of the Mysteries) from Eleusis to the Eleusinion temple in Akropolis. The next day was marked with a gathering called the Agyrmos with an official declaration and a sacrifice carried out by priests. New initiates would then go to wash themselves in the sea at Phaleron. This was followed by a festival within a festival – the Epidauria – a procession, sacrifice, and all-night feast (called a ‘pannykhis’) in honor of Asklepios, God of Medicine.

The procession which followed moved along a path called the Hiera Hodos (sacred way) from Kerameikos to Eleusis. Along the way, initiates would swing branches called ‘bakhoi’ along the ground, shouted obscenities in honor of Baubo – the only woman who could make Demeter laugh during her time of grief by making dirty jokes and lewd gestures – and made ritual cries to Iakkhos, God of Ritual Cry and attendant of Demeter. Once in Eleusis, another pannykhis commemorated Demeter’s search for Persephone, and initiates partook in a drink called kykeon, thought to be made from water, pennyroyal, and psychoactive ergot-infected barley). Finally, initiates would move into the great hall of Telesterion – which contained at its center a palace called the Anaktoron, which kept the sacred objects stored and hidden away until later in the evening – where extremely secret rites known only to those who were permitted to participate were conducted, with the penalty for divulging such secrets being as severe as execution. Thus, today, we know only the performances of the myth of Demeter and Persephone and of the commentary on and displaying of the sacred items which were housed there. Some believe that priests also revealed visions of life after death by way of fire scrying, and others believe that this was accompanied by internal meditative experiences brought on by the consumption of kykeon.

In closing, yet another pannykhis was held, accompanied by dancing and merrymaking, which was open to the public and followed by the sacrifice of a bull. Initiates would also pour libations to the dead at this time, officially concluding the Mysteries. Unfortunately, with the destructive invasions of the Sarmatians and later popularization of Christianity, the Mysteries found themselves fading into irrelevance, with Emperor Julian of Rome being the final emperor to be initiated into them.

Other influences on Mabon as we observe it today come from the European festival known as Harvest Home, or the Ingathering. Though this, too, was Christianized over time as the Feast of the Nativity of Saint May, the Feast of Saint Michael (Michaelmas), and the Feast of Saint Martin (Martinmas), the focus on the harvest and many of the original traditions that went along with it remained. Doors and churches were decorated with wreaths and garland. Laborers negotiated debts, wages, and rents with their landlords (dubbed in olden times as the Lord of the Manor, while the representative of the laborers acted as the Lord of the Harvest). Games and competitions were held. Harvest baskets were prepared by farmers and donated to be given to the less fortunate. It was also customary, for a time, for tenants to present landlords with seasonal geese.

Observations of the autumn equinox continue into this day through Hellenismos (Boedromion), Druidry (Alban Elfed), Heathenry (Winter Finding), Celtic Paganism (Feast of Avalon), and more. Pagan Pride is typically held this time of year as a means of fostering community, holding food drives, and raising public awareness of Pagan beliefs. A more traditional Harvest Festival is held annually in the UK, with Dożynki held in Poland and Erntedankfest held in Germany. Many are also likely familiar with the Thanksgiving tradition in the US, with similar festivities occurring at different time in places like Canada, Liberia, and Grenada. The core idea in all cases remains the same: Life is precious, and we are lucky to have it.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Persephone begins her descent back down into the Underworld to reunite with Haides. Demeter mourns her departure, and the land begins to wither. This also marks a period of rest for Gaia and a balance between the realms of dark and light. Still, yet, Hekate’s torch remains lit.

In Wicca, the Mother Goddess begins transition into the Crone Goddess, and the Warrior God turned Sage God approaches the end of his life. While it is a somber occasion, it is also a reminder for us that we should not take life for granted, and our priorities should always be in line with the reality of the cycle of life and death.

In domain, Kore (Persephone) may be honored as a parallel to Mabon and Demeter as a parallel to Modron. To raise the spirits of the grieving mothers, we should strive to always be open to humor and play. I would also add Karpo, per my personal associations for her. As with every Khthonic Wiccan observance of the sabbat, we also take time at Mabon to offer prayer to the Sacred Triad on the whole, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of service around this time of year, you may continue community-building and philanthropic endeavors and begun during the season of Lammas. Your focus should be on helping others who are otherwise unable to prepare for the coming winter. It is also good to give veterans additional care this season, as they are representative of the transition from Warrior to Sage.

Date: ~Nov. 1 (Oct. 12 – Nov. 21) | Theos: Hekate (Ceridwen) | Archetypes: Crone Goddess & Sage God | Plants: Tuberose, Dittany, Mugwort, Wormwood, Cypress | Minerals: Obsidian, Onyx, Celestite, Azurite, Iron | Colors: Black, Brown, Orange, Purple, Gray | Animals: Raven, Bat, Black Cat, Spider, Hellhound | Symbols: Jack o’ Lantern, Mask, Tombstone, Skull, Ghost | Tarot: Death, The Hanged Man, The Moon

History & Folklore: From Old Irish ‘samain’ meaning ‘summer’s end’, Samhain (pronounced ‘sah-win’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the Gaelic traditional festival of the same name. As it occurs during midautumn – the halfway point between the autumn equinox and the winter solstice – it is considered a Lesser Sabbat, though this does not imply that it is any less important than the four Greater Sabbats.

Each year on the first frost following the October full moon, Ancient Celtic families would allow their hearth fires to burn out, bring in herd animals from the grazing fields, take care of any final harvest tasks, and gather with the rest of the community to honor Crom Cruach over a sacred central bonfire which later be used to relight each home’s hearth. The sacrifice of a black sheep or sow would follow, and food would be left at the edge of the village to appease the wandering spirits and fae. In addition to this, to scare away the more unfriendly fae that were thought to be present during this time of year, many people would costume themselves as beasts or other fearsome creatures. The Welsh, in particular, had a ritual wherein the community would place stones around the ashes of the fire once it had burnt out. If a stone was found to be moved the next morning, the person associated with the stone was considered claimed by the fae and expected to meet their end within the coming year.

With the advent of Christianity, Pope Boniface IV introduced the Feast of All Martyrs on May 13th. On November 1st a century later, Pope Gregory III dedicated a chapel in the Vatican to the holy relics of the martyrs, saints, and apostles and expanded the Feast of All Martyrs into All Saints’ Day or All Hallows’ Day. Thus, the day prior became All Hallows’ Eve or what we know today in the United States as Halloween. The decision to move the date of the festival accordingly may have been an attempt to Christianize the observance of Samhain, as was the case for other polytheistic observances.

Regardless, rather than disappearing entirely, the traditions of old simply evolved. The bonfires continued, and the efforts to ward off mischievous fae became the efforts to ward off evil spirits and witches. One such spirit was that of the blacksmith Stingy Jack. In life, Jack was so wicked and manipulative that when word of his reputation reached Satan, Satan quickly set out to meet him. Satan then disguised himself as a corpse set out upon one of Jack’s walks. When Jack approached him, Satan revealed himself through wide eyes and an evil grin. Realizing his time was up, Jack begged for one final request: A drink. Satan obliged.

At the tavern, one drink turned into another, and when the time came to pay the tab, Jack proposed that Satan transform himself into a piece of silver so they could quickly be done with it. Again, Satan obliged, but instead of paying, Jack stuffed the silver in his pocket beside a crucifix. If Satan promised to give him another decade of life, only then would Jack release him. The deal was made, but a decade later, Jack pulled another trick. To satiate his hunger on the long journey to Hell, Jack asked for an apple from a nearby tree. Little did Satan know, as he approached it, that Jack had carved four crucifixes into its bark, and thus Satan was trapped within the branches. This time, Jack asked to be forever free from the fires of Hell. Satan obliged.

As Jack finally approached the natural end of his life, he found himself turned away by St. Peter at the gates of Heaven. Jack then turned to Hell, where Satan also refused him entry per their final agreement. When Jack asked for one last wish – an eternally burning ember from the fiery depths below – Satan couldn’t resist. With the ember in hand, Jack set out to Purgatory, found himself a turnip and hollowed it out into a makeshift lantern. Jack’s spirit has aimlessly roamed the Irish countryside ever since, and whenever locals saw mysterious lights in the night, they would say, “That’s just Jack o’ the Lantern.”

To protect themselves, locals took a page from Jack’s book. Turnips would be carved into makeshift lanterns with menacing faces which would, hopefully, scare the spirits away – including the spirit of Jack himself. If it was necessary to go out into the darkness of the night, the lanterns would come along with them. When Halloween came to the United States, of course, the turnips gave way to pumpkins, which were much more common a crop and much larger in size.

Another common figure present throughout folklore around this time is that of ladies in white, with the Welsh Lady Gwyn (‘white lady’) being a particularly popular one. Her mythos across Europe is vast and varied, with some accounts presenting her as headless, others as accompanied by a black sow, though always donned in white. She has been portrayed as a harmless lost soul, a mourning bride, a wicked sorceress, and even a manifestation of the goddess Ceridwen in her crone aspect. She was also sometimes said to hide in apple orchards, and in South Wales, men and boys (dubbed ‘gwrachod’, or ‘hags’) would gather there and take on her role through costume in sheepskin, rags, and masks, all the while singing to her in efforts to summon her forth.

One popular legend comes from the village of Ewenny, where many accounts were left to us in writing by Welsh folklorist Marie Trevelyan. Within these accounts, she could often be seen wringing her hands as she wandered the village in despair, sometimes pointing people towards a particular location for reasons unknown. In one particular account, a man decided to approach her and offer assistance for whatever had been causing her distress. The Lady Gwyn was purportedly relieved by this and asked if the man could simply hold her tightly for a time. As the man moved to embrace her, he found himself startled by the loud barking of a nearby dog and inadvertently let her go. The Lady Gwyn howled, “I shall be bound for another seven years!” and disappeared.

Yet another legendary Samhain spirit is that of the Dullahan – commonly known as the Headless Horseman – a headless figure riding a black horse and carrying his head in one hand and a whip made from a human spine in the other. His appearance was thought to be an omen of impending death to those who saw him, though gold was sometimes said to drive him away.

Of all the legends of the spirits that roamed the earth during this time of year, possibly the most intimidating is that of the Wild Hunt, which spans multiple mythos under different variations. In Northern Europe, the mounds of the fae opened to make way for a great army of nature spirits accompanied by a pack of black dogs to kidnap mortals and wreak havoc. In Scottish lore, they were accompanied by will-o’-the-wisps and the spirits of unbaptized infants. Some legends claim the Hunt was led by the spirit of figures like King Arthur or Herod the Great. In Norse lore, it was instead hosted by gods of weather and death. In other lore still, the Wild Hunt was participated in by a lone hunter (called the Specter Hunstman) and his ‘Gabble Ratchets’ – black dogs named after the Archangel Gabriel. Holy water, parshell crosses, oatmeal, salt, candles, and jack o’ lanterns were all used as a means of protection from falling victim to these massive hunts. In Irish lore, if you were caught unaware, the only way to escape was to kick dirt at them from beneath your feet and to then run as quickly as you could in the opposite direction.

Malicious spirits weren’t the only spirits said to roam the earth at this time, however, and more than just to protect, the lights of candles, fires, and lanterns were also said to light the way for any ancestors that might come to visit. Doors and windows were left unlocked. Cakes were set out in offering. In some places, a Dumb Supper would be held, wherein places would be set at the table for these visitors and the meal was had in silence or whispers. It was also popular for poor folks and children to go door-to-door in a tradition called ‘souling’ between the nights of October 30th and November 1st, where they would offer songs and prayers for the dead in exchange for soul cakes (a type of cookie with raisons and crosses on its face) or money. Many locals considered it unlucky to refuse this exchange, as, to many, soulers were thought to represent the souls of the dead coming to collect their food offerings. In the United States, this evolved to become modern-day trick-or-treating.

By children, the money earnt through souling would often be spent on fireworks for Mischief Night, when the tradition of pranking was not only popular but socially acceptable. This likely stemmed from a time when it was common to blame all ill-fortune on the fae, and the resulting mischief pulled by regular folks was either a method of appeasing the fae or a result of the idea that they could more easily get away with it. Threshold pranks were the most common, with doors being removed from hinges, windows being soaped over, and fences being de-picketed. Additional pranks varied by region.

In Northern England, it was popular for young men to set off fireworks in mailboxes, whitewash windows, fill locks with glue, and steal gates. In Oxfordshire, people rolled and raced tar barrels down hilly streets. In Scotland, people threw the stumps of cabbages at the doors of those they disliked, thus earning the night the title of ‘Cabbage Night’. Further, young men who were refused courtship by the father of the woman they fancied would break into the father’s home dressed in straw, stuff the father up the chimney, steal food, and demand a dance from the daughter they were attempting to court. Further still, a prank called ‘Burning the Reekie Mehr’ involved filling a kale stalk with tallow, lighting one end, sticking it through the keyhole of a victim’s house, and blowing to fill the house with smoke.

long with kale, apples and nuts were exceedingly popular foods incorporated into mischief, games, and matters of divination during this time of year. Games like apple bobbing and snap apple were both played in various ways to determine the future of one’s love life. The peel of an apple might be shaved in a spiral and tossed over the shoulder to reveal the first letter of one’s true love. Cutting an apple horizontally and counting the seeds was yet another form of determining what the year ahead might look like overall. Similarly, nut might be tossed into a fire as a representation of two lovers, and the behaviors of the nuts reacting to the heat of the fire would be observed for divination. Kale stalks, as well, would be plucked up in the middle of the night and compared to the character of those who plucked them and then hung over beds and doors for various purposes.

Of course, this only covers a fraction of the folklore surrounding this time of year. A deeper dive – covering other relevant festivites like the San Francisco Spiral Dance, the Festa del Ombra of Stregheria, the Dia de Los Muertos of the Aztecs, and even Britain’s Guy Fawkes Day – deserves a second article of its own, perhaps, at a later date. To wrap: All these traditions of death and mischief came, at last, to the Colonial United States by way of immigrating Ulster Protestant and has since then evolved into the wholly secular, commercial event – known as, of course, Halloween – observed annually by a significant portion of the United States population to this day.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Persephone resumes her role as the Dread Queen of the Dead by her husband’s side. On her journey, the veil between realms has thinned. On the surface, Demeter mourns, and the land begins to wither. Gaia rests. Still, Hekate’s torches remain lit, offering us guidance even in the darkest of days ahead.

In Wicca, the Crone Goddess mourns the dying Sage God, though within her, is life that will, come spring, begin the cycle again. The energy of the Goddess reigns supreme now, making it the perfect time for reflection, divination, and magick. Though, of course, without the structure of the God, we best keep our wits about us.

In domain, Hekate may be honored as a parallel to Ceridwen or the Morrígan. Kirke, the powerful sorceress that she is, is also appropriate to honor as we enter the most magickal time of the year. We may also choose to consult Athene on all matters of divination and discernment. Persephone, Haides, their children, Kharon, Thanatos, and any other number of Khthonic deities may also be honored at this time, as we commune with ancestors and recognize our own mortality. In addition to the Sacred Triad, which is naturally connected to this sabbat, we also take time at Samhain to offer prayer to the Olympioi and the Protogenoi in accordance with seasonal shifts in energies.

As acts of services around this time of year, you may choose to visit and (responsibly) clean graves, perhaps also taking some time to sit with the spirits there should they be open to your company. It is also a nice time to donate to hospitals and to visit nursing homes and to offer opportunities for connection to those whose descendants may be absent. As a much simpler act of service, you may also like to offer free divination sessions to those who may be open to such guidance.

Date: ~Dec. 20 – 22 (Nov. 22 – Jan. 12) | Theos: Rheia/Leto (Anahita) | Archetypes: Crone Goddess & Sage God | Plants: Pine, Fir, Holly, Mistletoe, Poinsettia | Minerals: Garnet, Snow Quartz, Bloodstone, Calcite, Tin | Colors: Green, Red, Gold, Silver, White | Animals: Reindeer, Arctic Fox, Wolf, Cardinal, Elaphos Khrysokeros | Symbols: Yule Log, Yule Goat, Evergreen, Pine Cone, Lighting | Tarot: The Star, The World, The Devil

History & Folklore: From Old Norse ‘jól’ meaning ‘feast’, Yule (pronounced ‘yool’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the Germanic 12-day observation of the same name and the Anglo-Saxon Mōdraniht (‘Mothers’ Night’). As it occurs during the winter solstice – the time of the year in which the day is at its shortest and the night is at its longest – it is considered a Greater Sabbat, though this does not imply that it is any more important than the four Lesser Sabbats.

The origins of Yuletide traditions are greatly contested among scholars, with some suggesting the term only arose with the Christianization of Germany while others point to Odin’s epithet Jólnir (‘the Yule one’) as evidence to the contrary and draw connections to Winter Solstice observations surrounding the Wild Hunt. The former seems to be true in that case of many of the modern popular traditions surrounding Christmas, such as that of the Christmas tree, the myth of Santa Claus, and perhaps the Yule log.

The origins of the Christmas tree are thought to have originated in the 16th century via Protestant Christian Martin Luther, who was said to have been the first to add lit candles to an evergreen tree. In 1539, German Lutherans continued this tradition by placing the first official Christmas tree in the Cathedral of Strasbourg. Finally, in 1576, we see the first firmly dated representation of Christmas being brought into private homes. The start of the tradition itself may have been connected to the tree of paradise – a fir tree decorated with apples (to represent the tree of knowledge) and round white wafers (to represent the Eucharist) – which appeared in medieval mystery plays commemorating the story of Adam and Eve.

The myth of Santa Claus can be traced back to the 17th century English personification of Christmas, Father Christmas. When the Puritans attempted to abolish Christmas by outlawing its customs, Royalists used the image of Father Christmas to represent the good old days of feasting and merrymaking. During the Victorian era, as observations became more family-oriented, the figure evolved into a mythological bringer of gifts, which, naturally, connected him to the Christian St. Nicholas (Sinterklaas in Dutch), the patron saint of children known for his tremendous generosity. Finally, the Santa Claus we know today evolved further into the jolly, round, North Pole bound figure riding a sleigh of eight magical reindeer at the hand of a great deal of 19th and 20th century American Christmas literature.

The origins of the Yule log are a bit muddier, as the first written evidence for this tradition can be found in Robert Herrick’s poetry from 1648. In Herrick’s works, it is referred to explicitly as a ‘Christmas log’ and was believed to bring prosperity. The first mention of the ‘Yule log’ came later in 1650, and it was only in the 18th century that historians began to theorize that the custom may have evolved from pre-Christian Germanic practices. These theories note that all countries which held the earliest accounts of Yule log traditions were once part of the Roman empire and a 6th century admonishment by St. Martin of Braga of Pagan practices still in play at the time which read: “To take notice of the Volcanes and of the Calends, to garnish to tables, to lay laurel, to enter with the right foot, to pour grain and wine over a log in the hearth, and to throw bread into the fountains, what is this if not Devil worship?”

It’s also worth sharing the myth of the kalikantzaroi, shaggy underground-dwelling goblins with horns and black tails that spend most of the year sawing away at the world tree. During the 12-day Christmas season, the kalikantzeroi are able to come to the surface to terrorize mortals by coming down the chimney, urinating on the food and drink, breaking furniture, devouring the Christmas ham (their favorite), and slashing at everyone and everything with their sharp claws. On the Epiphany (on January 6th), as the sun begins to move, they see that the world tree has healed itself, so they quickly return underground to get back to business. As they are said to come down the chimney, the Yule log is one of the many protective measures against them. Salt and/or old smelly shoes may be tossed in with the log, desserts and honey cakes may be left around to lure them away from crowded places, or a colander or clump of hemp may be set out as a distraction, as it is said they feel compelled to count the holes or threads and must start over each time they hit the number three (considered to be a holy number).

Caroling, on the other hand, has much clearer roots in the practice of wassailing, which encompassed two types of traditions: One which took place in apple orchards and another which took place in a door-to-door manner not unlike that of trick-or-treating. The former involved singling to the trees to wake them and ensure an abundant harvest in the following year. Wassailers would place cider-soaked bread in the branches as protection against evil spirits. Extra care and attention would be given to the eldest tree in the orchard, whose spirit was referred to as the Apple Tree Man, by pouring cider onto the soil and into the roots. The latter involved carrying a bowl of wassail (hot mulled cider) from home to home, singing and offering a drink from the bowl in exchange for gifts or favors.

Those in Scandinavia will be familiar with the popular imagery of the Yule goat, a decorative ornament made of straw and red ribbon. The most popular theory connects the Yule goat with the worship of the Norse god Thor, whose chariot was pulled by two goats named Tanngrisnir and Tanngnjóstr. Similarly, Proto-Slavic festivals featured goat imagery as a representation of the solar god Dazhbog. In Sweden, the Yule goat was considered a spirit which would arrive before Christmas to ensure all celebratory preparations were in order. In the 19th century, this role shifted to include the delivery of gifts.

Finally, the tradition of gift-giving may have its origins in the practice of offering gifts to gods, spirits, and fae (such as the Scandinavian nisse) to earn favors, blessings, and safety. This was especially the case in the winter when it was thought the winter gods needed to be placated to prevent famine and harsh weather during the colder, darker months. Charms, talismans, and amulets were given in homage to patrons and landowners, and gilded fruits, coined stamped with the head of Janus, and small bronze or terra cotta lamps were given to political and religious officials. In Rome, totems of the goddess Strenua were made from bay or palm branches, figs or dates, and honeyed meats and taken to the Capitoline Hill on New Year’s Day.

Over time, the tradition evolved into an incentive for the good behavior of children. On St. Nicholas Day (December 6th), children would set out their shoes or stockings to be filled in the night by St. Nicholas himself. Children who were well-behaved over the year would receive candy, coins, or small gifts, while naughty children would receive coal, twigs, or stones. Italy has their own tale of Le Befana, an old Italian witch who rides around on a broomstick with a smile and a sack full of treats and gifts to deliver to well-behaved children on the morning of Epiphany.

None of these traditions, however, cut to the core of what many call the “meaning of Christmas”. More than gifts and decorations and merrymaking, the Winter Solstice is a time for joy, generosity, gratitude, nurturing, and light. This brings us to Anglo-Saxon Mōdraniht, which was an observation of appreciation of the Dísir (female deities), the women of ancestral lineage, and the symbolism of the mother’s sacrifice to birth new life (and new light) into the world. This was arguably one of the most important events of the period of Yule. The Ancient Romans called it ‘Dies Natalis Solis Invicti’, or the ‘Birth of the Unconsquerable Sun’ – the birth of the Greek god Apollon or the Persian god Mithra (possibly by the Persian goddess Anahita). It is difficult to miss the comparison here to the ‘Birth of the Son’ in Jesus’s birth to Mother Mary (though some theorize Jesus was born around spring). Other female deities honored during this time included the Norse Frigg, the Norse Skaði, the Germanic Frau Holle, the Celtic Cailleach, and the Roman Bona Dea, to name a few.

Another such female figure of prominence during the time of the solstice is Princess Alkyone of Thessaly, who brings us the saying ‘Halcyon Days’ to refer to a period of idyllic peace and prosperity. It is said that, upon marrying King Keyx of Trakhis, the pair regularly compared themselves to Zeus and Hera. When King Keyx had gone out to see, Zeus punished them for their hubris by casting a storm upon him, which resulted in his death. Morpheus later appeared to Queen Alkyone in a dream while disguised as her husband to inform her of his fate. In grief, she threw herself out into the sea and perished. The gods then took pity and turned them into immortal common kingfishers. During 14 days each year (7 days on either side of the solstice), Queen Alkyone nests and lays eggs on the beach while her father, the demigod Aiolos, restrains the winds and calms the waves.

While female figures are associated with the cycles of birth and death this time of year, male figures of winter are associated with the battle and triumph over evil and darkness in order to sustain good and light, such as in the tale of the Oak King and the Holly King. The Roman Saturnalia in honor of kingly masculine generative force and, of course, the god Saturn was one such festival, held from December 17th to December 23rd at the Temple of Saturn. The start of the festival would be marked with a sacrifice and the merrymaking which followed included gambling, gag gift exchanges, reversals of social norms, and the election of a King of the Saturnalia to preside over it all. It is likely that Saturnalia had a great deal of influence on later festivals around the world, such as the Feast of Fools, Carnival, and Mardi Gras.

Another popular figure associated with this time of year is that of the Green Knight in Arthurian mythos. The story goes that, one New Year’s Eve in Camelot, King Arthur’s court was exchanging gifts and making preparations for feasting when a looming green man on a green horse suddenly rode into the hall uninvited. The man (referred to as the Green Knight) wore no armor – only cloth and a bough of holly – and carried an impressive axe in hand. The hall fallen quiet, the Green Knight explained that he had only come by for a friendly Christmas game. The rules were simple: If someone were brave enough to strike him once with the axe he carried, they would receive it as a trophy on the condition that, in a year and a day, the Green Knight could return the blow. Only Sir Gawain, King Arthur’s nephew, was brave enough to ask for the honor. The Green Knight held the axe to him, bent forward to bare his neck, and was beheaded in one clean stroke. Bafflingly still alive, the Green Knight lifted his severed head, reminded Sir Gawain of the deal, and rode away.

As the date of the condition of the game approached, Sir Gawain set out to find the Green Chapel – the place which the Green Knight had requested to meet him at. Along the way, however, he came across an impressive castle, where he stopped to meet its occupants – a lord, his beautiful wife, and an old unnamed woman treated as a guest of honor. As he explained his journey ahead, the lord of the castle explained that the place he sought was less than two miles away and proposed that he rest at his castle while he waited for the day of his end of the bargain to arrive. The lord also offered a deal for the duration which he stayed there: Each day, the lord would go hunting and bring Sir Gawain whatever he caught on the condition that Sir Gawain, in return, would give him whatever he may gain throughout the day. Sir Gawain accepts.

On the first day the lord went out hunting, Sir Gawain was visited in his guest room by the lord’s wife. Despite her attempts to seduce him, Sir Gawain declined her advances, offering her but a single kiss before sending her away. When the lord returned that evening with a deer, Sir Gawain gave him the kiss he had received. The next day, the cycle repeated itself. This time, Sir Gawain offered the lord’s wife two kisses. When the lord returned that evening with a boar, Sir Gawain give him those same two kisses. On the third day, when the wife’s advances were denied, she offered Sir Gawain the gift of a gold ring in memory of his visit. He refuses, so the wife instead begs that he at least take her sash – a green and gold silk girdle. She notes that the girdle is enchanted to protect the wearer from all physical harm. Thinking on his fate to come, Sir Gawain accepts and gives her three kisses. When the lord returned that evening with a fox, Sir Gaian gave him three kisses but neglected to mention the sash he’d been given.

The next day, Sir Gawain leaves to meet the Green Knight with the sash bound around his waist. Down the path pointed out to him by the lord of the castle, Sir Gawain finds the Greek Knight sharpening an axe within a nearby cavern. Sir Gawain bares his neck to receive the return blow, as promised. On the first swing, the Green Knight hold back. Sir Gawain flinches, and the Green Knight teases him for it. Ashamed, on the second swing, Sir Gawain does not flinch. Still, the Green Knight had held back. Sir Gawain, growing irritated, urges him to deliver his blow, and so he does. The blow causes only a small wound. As Sir Gawain claims the Green Knights sword, helmet, and shield as a prize, the Green Knight laughs and reveals himself to have actually been Bertilak de Hautdesert, the lord of the castle, disguised by the magic of Morgan le Fay – the old woman Sir Gawain had previously seen at the castle being treated with great reverence. Lord Bertilak explains that the entire game was a plot by le Fay to test King Arthur’s knights and, ideally, frighten Queen Guinevere to death.

The wound that Sir Gawain had gotten from the third swing of the axe was not because of the protection of the sash, but punishment for his attempt to conceal the gift of the sash. Sir Gawain is ashamed of his deceptive behavior. Lord Bertilak simply laughs and assures him that he is the most blameless knight of all. They remain on good terms as they part, and Sir Gawain wears the sash home as a reminder of his dishonorable behavior. Once home, the Knights of the Round Table forgive him and take on the green sash as a part of their own uniform as a reminder to be brave, honest, and honorable.

Winter celebrations all over the world feature prominently to this and may just be the most popular time globally for celebration. The Christian Midnight Mass, Jewish Hanukkah, and Iranian Yaldā Night all feature central themes of light from the darkness. Japan’s observance of the solstice, called Tōji, involves practices for good health, good luck, and preparation for the approaching new year. This includes yuzu baths, which may warm the body and stimulate blood circulation, and lots of dishes with kabocha, a type of Japanese winter pumpkin which is rich in vitamin A, vitamin C, fiber, and iron. Wherever you are in the world, Winter Solstice celebrations are a reminder to stay warm and optimistic, even when the world around us is cold and dim.

Khthonic Wiccan Folklore: In Persephone’s cyclical seasonal journey, Dread Persephone remains by her husband’s side, and Demeter continues to mourn her daughter’s temporary departure. All is still and at rest for one final day before the warmth of the lighter half of the year begins its return and the cycle of seasons starts over. It is a reminder to us that all things are cyclical – that even in our darkest days, the light will come again – and it is also a reminder to be grateful for all that which is still with us. Should we need guidance, we can always look to Hekate to light the path ahead.

In Wicca, the Crone Goddess labors on the longest night of the year to birth the light of the Sage God back into the world. The Goddess and her newborn God rest. When they awaken, they awaken reborn. Thus, we find ourselves in a period of transition.

In domain, Rheia and Leto may be honored as a parallel to Anahita. It would also be appropriate to honor Kronos as a parallel to Saturn, especially as we approach the first of the new year. Additionally, as we come to appreciate the darkness and night for the rest and introspection it provides, we may like to honor Artemis, Selene, Nyx, and Erebos. I would also add Eirene, per my personal associations for her. As with every Khthonic Wiccan observance of the sabbat, we also take time at Yule to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

As acts of services around this time of year, you may cheese to provide warmth and nourishment to those who need them. You may donate gifts or money to charities which can help distribute them. You may volunteer in food banks or soup kitchens or provide blankets and warm clothing to the local homeless population. Finally, you may also like to leave out seasonally appropriate food or shelter to the local wildlife which may be struggling to find it during the cold season.