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PaganSquare is a community blog space where Pagans can discuss topics relevant to the life and spiritual practice of all Pagans.

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Beltane: The Cailleach’s Story (and Cailleach Film)

Some days when I look out my window from the Appalachians, I magically see the landscape of home, Scotland. The great mountain of Ben Lomond­ drawing in clouds of rain off the Atlantic. I can even hear the call of seagulls. No matter where I am in the world, I always feel that deep connection of a place called home.

That land, of which I am an integral part, is still connected to me, and still feeds me stories even though we are an ocean apart. One familiar character is the Cailleach, so old that even she doesn’t realize her own age. If you were to ask her how old age she was, she would reply:

'When the ocean was a forest, I was just a young girl'

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Yellow Brick Road to Awakening Spread - Symbols from the Wizard of Oz

As I mentioned in my post A Halloween Divination Spread:

When it comes to spreads--positions for Tarot/Oracle cards, Runes, charms or other divinatory objects--it's easier than you may think to create custom layouts based on holidays, stories, songs, sacred texts, deities or themes using symbols for positions. 

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Pagan News Beagle: Fiery Tuesday, June 2

Religious freedom is something that a lot of people talk about. But what are the actual battles being fought for those whose religious freedom is most impeded? Today for Fiery Tuesday we take a look at different ways in which minorities in the United States are fighting for their civil rights, from Pagans to Muslims to American Indians / Native Americans. Take a look!

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Posted by on in Studies Blogs
Meditations on Hávamál: 57-60
57.
Brandr af brandi
brenn, unz brunninn er,
funi kveikisk af funa;
maðr af manni
verðr at máli kuðr,
en til dælskr af dul.
Torch from a torch
burns, until it burns out,
flame kindles itself from flame;
man from a man
knows truth from speaking,
but folly from the fool.
 

Like breeds like we might say: just as the flame passes from torch to torch, so the light of learning passes from a wise one to a willing student. It burns brightly as long as there is fuel for it -- an eager mind. It's a constant refrain of the verses, but if you listen to fools you learn nothing but foolishness. Be mindful of where you sit. Better silence than foolishness.
 
58.
Ár skal rísa,
sá er annars vill
fé eða fjör hafa;
sjaldan liggjandi ulfr
lær of getr
né sofandi maðr sigr.
He must rise [early]
who would gladly have
the wealth or life;
seldom will the lolling wolf
get the lamb's thigh
nor the sleeping man victory.
 

We know all about the early bird getting the worm; here the advice is the same but with the vivid example of the busy wolf grabbing the lamb's 'ham' or thigh. The sleeping warrior will not get victory any more than the sleeping wolf her dinner.
 
59.
Ár skal rísa,
sá er á yrkjendr fáa,
ok ganga síns verka á vit;
margt of dvelr,
þann er um morgin sefr,
hálfr er auðr und hvötum.
He must rise early
who has few workers,
and get right to his work;
many things will delay,
he who in the morning slumbers,
yet half the wealth to he who's keen.
 

In typical Nordic litotes, to have 'few workers' is to have only yourself. Rise up early and don't procrastinate, because there is no one else you can count on. Half delayed is half unpaid! While this may seem more puritan than viking, they have in common a harsh life with a lot of tedious chores to maintain food and comfort.
 
60.
Þurra skíða
ok þakinna næfra,
þess kann maðr mjöt,
þess viðar,
er vinnask megi
mál ok misseri.
Of dry sticks
and bark roofing,
of this a man ought know the measure;
of this wood
which should last
a quarter or a sixmonths.
 

This stanza is a little more tricky. The basic sense is clear enough: practical knowledge will save you work. Knowing what kind of wood lasts longest before you use it as roofing is very wise. It plays with the concept of 'measure' both as a way to evaluate knowledge and as actually measuring wood for building. The lengths of time aren't terms we use as often now; some translators just use "short and long" for the seasons, but clearly the difference was more specific and meaningful in this agricultural community.
See also Meditations on Hávamál, 52-56, Meditations on Hávamál, 48-51, Meditations on Hávamál, 44-47, Meditations on Hávamál, 40-43, Meditations on Hávamál, 35-39, Meditations on Hávamál, 31-34, Meditations on Hávamál, 27-30, Meditations on Hávamál, 23-26, Meditations on Hávamál, 19-22, Meditations on Hávamál, 15-18, etc.

 I use the Evans edition of the poem to begin and compare with translations here and here. The original text comes from the Heimskringla site in Norway. I also received a new translation of The Poetic Edda from Hackett Publishing; when I get a chance, I'll review it.
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Posted by on in Culture Blogs
Sing Oak and Ash and Thorn

A Victorian nationalist wrote the lyrics. The king of British folksingers wrote the tune. The father of modern witchcraft made it part of the Book of Shadows. And across the English-speaking world, pagans sing and dance to it every Midsummer's Day.

How good is that?

Poet Rudyard Kipling (1865-1936) first published the poem A Tree Song in his childrens' novel Puck of Pook's Hill in 1906. Folk-singer Peter Bellamy (1944-1991) wrote a musical setting for the poem (you can hear it here), retitled Oak and Ash and Thorn; it was released on the album of the same name in 1970.

Meanwhile, some time in the 1950s, Gerald Gardner (1886-1964) had written the last verse of the song into the liturgy for Beltane. How did a Midsummer's song (“Sing Oak and Ash and Thorn, me love/all of a Midsummer's morn”) end up at Beltane? Well, the cross-quarters were the original sabbats of Gardner's revived “witch-cult,” as in Murray, and the quarter-days (solstices and equinoxes) didn't come in until later. That explains the truncation of the lyrics in the BoS version as well.

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Posted by on in SageWoman Blogs
The year of trees

Of all life forms, the deciduous tree appears to be the one most in synch with the solar events of the year. Sleeping in winter, budding in spring, resplendent with leaves in the summer, fruiting in the autumn and then back to sleep. There are of course also an assortment of tree calendars (mostly owing to Robert Graves) which put different trees as being prominent at different times. Based on what, exactly, I am seldom sure.

The more time you spend with trees, the less this whole idea of a single wheel of the year narrative for trees holds up. For a start, it only works if you live somewhere that has the kind of climate that delivers summer and winter. You have to have deciduous trees, not pines or cacti. If your seasons are all about wet and dry, the solar year and the tree year are not going to be the same. The solar/tree year is fairly Eurocentric, and will fit anywhere with similar conditions, but not everywhere.

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  • Claudia Priori
    Claudia Priori says #
    Thanks for your post, Nimue. In Australia, our seasons are not typical, especially when some eucalypts drop their bark and branche

Posted by on in SageWoman Blogs

Today, actively feel the aliveness in your cells.  Receive the extra energy that follows.

 

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