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. 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: November 1

This section is coming soon. I hope to have the entire Witchipedia completed before the end of this year. Thank you for your patience as I move my notes from my personal grimoire to the digital grimoire on this website. 💜

Date: December 20-22

This section is coming soon. I hope to have the entire Witchipedia completed before the end of this year. Thank you for your patience as I move my notes from my personal grimoire to the digital grimoire on this website. 💜

This section is coming soon. I hope to have the entire Witchipedia completed before the end of this year. Thank you for your patience as I move my notes from my personal grimoire to the digital grimoire on this website. 💜

This particular section will pertain to U.S. Holidays through a Wiccan or Khthonic Wiccan lens for those who wish to participate culturally while still incorporating your own religion and ritual in the process.

This section is coming soon. I hope to have the entire Witchipedia completed before the end of this year. Thank you for your patience as I move my notes from my personal grimoire to the digital grimoire on this website. 💜

This particular section will pertain to a modern Khthonic Wiccan observation of Ancient Hellenic religious festivals.