Magic wands crafted from willow are believed especially beneficial for divination.
Wolf ’s Claw or Club Moss
(Lycopodium clavatum)
Common club moss has an amazing number of evocative folk names. In English it’s known as devil’s claw, wolf’s claw, snake moss, witch’s dust, witch’s dance, or Earth Sulfur. In German, it’s called Hexenkraut, “witch’s herb.” Long considered a sacred plant according to the Roman Pliny, its harvest first required a sacrifice of bread and mead. Wolf’s claw was then gathered with the left hand, while adorned in white robes standing barefoot beneath a New Moon.
Although the plant has various other magical uses, the dust from its spores made wolf’s claw an important shamanic tool. This yellow spore dust is known as witches’ flour, druids’ flour, elven flour and perhaps most accurately as lightning powder. It’s oily and if tossed onto flames explodes with a burst similar to thunder and lightning. Today it’s perceived as only a special effect; magical illusionists remain enamored with it, but once upon a time it was considered magical and used to great effect by shamans. (The spore powder also has medicinal use.)
Wolfsbane
(Aconite napellus, Aconite vulparia)
Also known as aconite, blue rocket, friar’s cap, monkshood and Venus’ chariot, wolfsbane is among the deadliest of plants and very closely identified with witchcraft. It is indigenous to Eastern Europe, but was eventually grown in ancient Greece, from whence it spread to Italy and is now found as far afield as the British Isles.
Its active alkaloid is aconitum, a very potent poison. One fifth of a grain of aconitum is sufficient to produce a fatal dose. Controversy exists about whether it produces a psychotropic effect. It’s impossible to determine for sure because at present, with existing knowledge, wolfsbane is basically impossible to use. Whether it was ever genuinely used or whether those formulas calling for it are just full of bravado is equally impossible to tell. Many spells suggest brewing it, although just because a spell is “traditional” doesn’t mean anyone actually ever cast it (or at least not successfully!).
Wolfsbane is so poisonous that even handling the plant causes skin irritation and is potentially dangerous.
Wolfsbane is so poisonous that having ritually bathed the plant, it’s no longer safe to even put your hands in the water, let alone ingest it.
That said, few plants are as identified with witchcraft as wolfsbane.
Its natural habitat is mountains, however it can be cultivated and it will wander. It blooms in the summer. Wolfsbane is a very beautiful plant with lush flowers and is thus a favorite of traditional poison gardens. It was used to represent the dangerously alluring witch, the femme fatale, whose beauty masked her innately poisonous nature.
Every part of the plant is deadly, most especially the root. The name wolfsbane derives from attempts at wolf eradication. Gaulish Celts and Chinese used it as arrow poison, and the ancients concurred that aconite was the deadliest of their known poisons.
Wolfsbane is sacred to Hecate. Its origin is sometimes attributed to Cerberus, the threeheaded guard dog of Hades, who may or may not be Hecate the dog goddess in disguise. Wolfsbane allegedly sprang up where Cerberus’ drool touched Earth.
Calendar of Revelry and Sacred Days (#ulink_20e397ca-6663-5c78-aea1-751fd44bae7a)
Witches certainly require privacy to cast spells and for certain rituals, however witches around the world are also renowned (or notorious) for their partygoing and party-giving skills. Witches have a reputation as a restless bunch: they like to get out of the house frequently (or at least so says the stereotype), especially at night and especially when the night holds promise of high spirits and magical company.
Although perhaps any time is the right time for celebration, enchantments, and revelry certain times of the year are particularly associated with witches and witchcraft.
The witch’s calendar of revelry and sacred days includes celebrations of Earth and her powers, ancient Pagan festivals, and modern derivations of these festivals from Neo-Pagan as well as Christian sources.
Upon closer examination one will notice that although there are many localized names for these holidays, reflecting different cultures, languages, and spiritual orientations, most of them correspond in time to seasonal changes such as the solstices, equinoxes or periods immediately following or preceding them.
The modern perception is that people superimpose holidays and festivals on these time periods. The magical perception would suggest that ancient people were responding to Earth’s moods. The nature of the festivals (some are solemn, others wildly ecstatic) reflects Earth’s natural and consistent state at that time of year. Thus the many variations on specific themes may not all derive from one source; instead they may have emerged independently, in response to a natural phenomenon that, although obvious to our ancestors, may be imperceptible to many of us today.
These celebrations may be categorized thus:
Festivals honoring and acknowledging solstices and equinoxes: Midsummer’s, Mabon, Yule, and Ostara
Anarchist festivals when rules are defiantly broken: May Eve, Midsummer’s Eve, November Eve, and Yule
Nights that witches congregate and celebrate: Halloween, May Eve, Midsummer’s Eve, and Easter. (Easter? Yes, read on.)
The periods when the veil between realms is thin and dead souls return to visit the living: Halloween, Yule, and Lupercalia.
Times devoted to ritual purification and cleansing rites: Yule, Lupercalia, and the February Feasts.
Celebrations of the Harvest and the Corn Mother: Mabon, Lughnasa, and the February Feasts.
Different names are used for identical days representing different traditions, languages, cultures, and spiritual orientations.
The Anthestheria
See also February Feasts, Candlemas, Imbolc, and Lupercalia.
The Anthestheria, “the festival of flowers,” heralds the arrival of Dionysus, Lord of New Life and Wine, literally. It hails the birth of the deity plus the annual ritual opening of new casks of wine. The festival was devoted to birth, death, purification, and fertility.
Only one of several annual festivals honoring Dionysus in Greece, the Anthestheria was held for three days in the month of Anthesterion (February/March). According to some analyses of the festival (much is enshrouded in myth), the festival also corresponds with Dionysus’ birth. If there is such a thing as a “triple goddess” then Dionysus is the corresponding “triple god”; during this festival he is honored as infant, husband, and dying god.
Opening the new casks of wine isn’t as simple and forthright as it sounds. The wine casks were half-buried in Earth during the fermentation period, so their removal is like a birth, specifically like a Caesarian section and even more specifically like Dionysus’ own birth. Dionysus’ mother died before he was born; the unborn child was surgically removed from her womb and then sewed up within his father Zeus’ thigh, where he was allowed to mature in peace until the time was ripe. Ritually unearthing the casks and opening them is a metaphoric re-enactment of Dionysus’ birth. His devotees share in the deity’s essence by consuming him; drinking the wine accomplishes this purpose.
Initially the festival was apparently celebrated by women and children, but there are many gaps in the historical narrative. Many aspects of devotion to Dionysus fall under the category of “mystery traditions” and hence secrecy was always a component. In addition, the more femaleoriented aspects of his devotion ultimately became disreputable and illegal. Information regarding them was suppressed.
The first two days of the festival were devoted to honoring the deity and the new wine. The festival’s days (and nights!) were punctuated by secret celebrations for mature women, rituals of initiation for children, and general revelry and celebration for all. Everyone was invited to the party, including men, ancestral spirits, dead souls, and various spiritual entities.
There are two levels to this festival, however. It was a public festival, with some aspects were celebrated by all, but it was simultaneously also a mystery celebration. Dionysus’ most devoted servants, the maenads and others, celebrated secret rites in his honor, apparently including the Great Rite, the sacred marriage between deity and devotee. (See DICTIONARY: Great Rite.)
The festival’s three nights were reserved for women’s mysteries. The maenads celebrated privately in the mountains and forests. Little information survives, however mature women were understood to play the role of brides of Dionysus at this time. (In some legends, Dionysus’ marriage to Ariadne coincides with this festival; other legends suggest that the wedding was held on May Eve.) Among the festival’s goals was the stimulation of personal and agricultural fertility.
Rituals and celebrations evolve over time. Attitudes toward ghosts changed. What seems to have originally been a day devoted to honoring dead ancestors (see Dias de los Muertos; Festivals of the Dead) eventually became a time of fear. Household doorposts were smeared with pitch in an effort to keep ghosts out. Many shrines and temples were kept tightly sealed on this day, allegedly to prevent ghosts from entering and lingering longer than their allotted time on Earth. (Another explanation suggests that this day belongs only to Dionysus and Hermes; therefore other spirits are prevented from leaving their shrines and joining the rituals.)
The festival concludes when women carry pots of cooked grains and vegetables to the marshes to bid farewell to the dead with the ritual incantation “Begone Ghosts! The Anthestheria is over!”
If rituals are conducted correctly, the end result is the removal and purification of malevolent ghosts, low-level spirits, and spiritual debris. Modern versions and adaptations of the Anthestheria are celebrated by some Neo-Pagans.
Beltane
See also Floralia, May Eve, Roodmas, and Walpurgis.
Beltane is the conventional modern spelling. Bealtaine is the traditional Irish spelling.
Beltane officially begins at moonrise on the evening before the first day of May. It is the Celtic festival corresponding to May Eve, which is metaphysically understood as the moment when Earth’s generative, reproductive, and sexual energies are at their peak. Beltane, thus, is among the many May festivals celebrating Earth’s sexual and reproductive powers; however Beltane has added resonance in Celtic lands as it also inaugurates the second half of the year.
Rituals are held during Beltane to enhance and increase the fertility of land, people, and animals. A celebratory feast welcomes the newly awakened Earth. Witches and fairies are out and about tonight.
The modern Western year is divided into quarters (spring, summer, fall, and winter). However, as well as can be understood based on limited surviving information, the ancient Celtic year was divided into halves:
The dark half is initiated with the festival of Samhain, which corresponds to October 31st on the modern calendar or Halloween.
The bright half is initiated by the festival of Beltane, corresponding to April 30th on the modern calendar or May Eve.
One may visualize this calendar as akin to a yinyang symbol, with Beltane proclaiming the start of the bright yang portion.
