Tuesday, June 19, 2007

Gaelic Translations

Place Names
Aran Islands: Oileain Ariann (ILL-yawn AW-rinn)
Belfast: Beal Feirste (Bayl FER-is-chech)
Castlehacket: Cnoc Meadha in the County Galway
Connacht: Connacht (CONN-uckhut)
Cooley: Cuailgne (COOL-ing)
Cork: Corcaigh (CURK-ee)
Donegal: Dun na NGall (DOON-na-NGOLL)
Dublin: Baile Atha Cliath (BOLL-yah AW-ah CLEE-ah)
Amragh, Conor's Seat: Emain Macha (AV-in MOCK-ah or MAAX-ah)
Kerry: Ciarrai (KEER-ee)
Kilkenny: Cill Choinnigh (kill CWINN-ee)
Leinster: Leighean (lion)
Limrick: Luimneach (LIM-nuckh)
Mullach na Sidhe: A flat region of County Roscommon [means faerymount]
Munster: Mumhan (moon)
New Grange, the Boyne Valley: Burgh ne Boinne (brew na BO-in-yeh)
River Shannon: An Sionnain (un CHUH-in)
River Liffey: An Life (un LIFF-ay)
Sidhbhair or Siabhra: The town of Cloon-Sheever [means Meadow of Faeries]
Tara: Teamhair (CHOW-irr)
Ulster: Uladh (ULL-uh)
Modern Gaelic Months
Month: mi (mee)
January: Mi Eanair (mee ANN-irr)
February: Mi Feabhra (mee FYOW-rah)
March: Mi Marta (mee MAWR-tah)
April: Aibrean (AH-brawn)
May: Mi na Bealtaine (mee na BAL-tene)
June: Maitheamh (MAH-hev)
July: Mi luil (mee YOO-ill)
August: Mi Lunasa (mee LOO-nassa)
September: Mean Fomhair (MAN fore)
October: Deireadh Fomhair (JERR-ah fore)
November: Mi na Samhna (mee nah SOW-nah)
December: Mi na Nollag (mee nah NULL-ug)
Days of the Week
Monday: De Luain (tha looan)
Tuesday: De Mairt (tha mor-sht)
Wednesday: De Ceadaoin (tha CAA-deen)
Thursday: Da Deardaoin (thar THAIN)
Friday: De h'Aoine (tha h-AIN-a)
Saturday: De Sathairn (tha sa-HAR-in)
Sunday: De Domhnaigh (tha DO-na)
Spring: earrach (ARE-uckh)
Summer: samhradh (SOUR-ah)
Autumn: fomhar (FOE-war)
Winter: geimhreadh (GEV-rah)
Black: dubh (dove)
Blue: gorm (GUR-im)
Brown: donn (done)
Green: glas (gloss)
Grey: liath (LEE-a)
Red: dearg (JAR-ug)
Yellow: bui (bwee)
Bright: geal (gyal)
Dark: dorcha (DURR-ka)
Zero: naid (La-oad)
One: aon (and)
Two: do (dO)
Three: tri (thr-EE)
Four: ceathair (CA-head)
Five: cuig (CO-eeg)
Six: se (SHA)
Seven: seacht (SH-a-ht)
Eight: ocht (Ach-t)
Nine: naoi (lo-E)
Ten: deich (deh)
Eleven: aon deig (an dig)
Twelve: do deig (dO dig)
Thirteen: tri dheag (thr-EE dig)
Fourteen: ceathair deag (CA-head dig)
Fifteen: cuig deag (CO-eeg dig)
Sixteen: se deag (SHA dig)
Seventeen: seacht deag (SH-a-ht dig)
Eighteen: ocht deag (Ach-t dig)
Nineteen: naoi deag (loee dig)
Twenty: fiche (fee)
Twenty-One: fiche a haon (fee ha HAN-d)
Twenty-Two: fiche a do (FEE ha DO)
Thirty: triocha (TREE-a-ha)
Forty: daichead (THA-head)
Fifty: caoga (COA-ga)
Other Words of Interest
Army: arm (orm)
Battle: cath (koh)
Bay: cuan (COO-un)
Beach: tra (thraw)
Bee: beach (bach)
Blackbird: lon dubh (lun duv)
Bog: portach (PURT-uckh)
Bull: tarbh (torv)
Castle: caislean (KOSH-lawn)
Cat: cat (cot)
City: cathair (COH-urr)
County: contae (CUN-day)
Cow: bo (bo)
Dog: mada (MODD-a) or madra (MOOD-ra)
Faery Folk: na siogai (na SHEE-ogue-ee)
Faery Woman: bean si (ban shee)
Faery Shoemaker: laipreachan (LEP-ruckh-awn)
Faery Mound: lios (liss) {also called a sidhe (shee)}
Fox: mada rua (MOD-ah ROO-ah)
Hen: cearc (kyarc)
High King: ard ri (ard ree)
Hill: cnoc (cnuck)
Horse: capall (COP-ull)
Hound: cu (coo)
Ireland: Eire (AIR-uh)
Island: oilean (ILL-yawn)
King: re (ree)
Lack: loch (luck)
Magick: draiocht (DREE-uckht)
Mountain: sliabh (shleev)
Mouse: luch (luckh)
Peace: siochan (SHEE-uckh-awn)
Pig: muc (muck)
Plain: maigh (MAW-ee)
Queen: banrion (BON-reen)
Rat: francach (FRONG-cuckh)
River: abha (OWW-ah)
Road: bothar (BO-hurr)
Sea: muir (mwir) or farraige (FAHRig-uh)
Seagull: faoilean (FWEE-lawn)
Sheep: caora (QUEER-ah)
Stream: sruthan (SHRUH-awn)
Superstitions: piseoga (PISH-ogue-ah)
Swan: eala (ALL-ah)
Town: baile (BOLL-yah)
Valley: gleann (glyann)
War: cogadh (CUG-ah)
Waterfall: eas (ass)
Well: tobar (tubber)
Witch: cailleach (KALL-yuckh)
Wood: coill (qwill)
Wren: dreoilin (DROLL-een)

Monday, June 18, 2007

The Seeker Ceremony

This is great for any High Holy Day...A seeker ceremony is for someone who is interested in learning more about Paganism. Essentially you are dedicating a part of yourself to your path. Since you are a beginer you may not yet know the specifics of what you believe - ie. exactly which Pantheon you follow, psychic strengths, Traditions - like Celtic, Druid, etc. So this ceremony is not choosing these things, it is a dedication that you will try to find the answers to these questions.

WHEN TO PERFORM? Whenever you feel ready. You can do it on one of the Sabbats - the High Holy Days, or another day that has importance for you. Intent is what matters most - you must WANT to learn and dedicate yourself to being open to new ideas.

SUPPLIES: Incense, a token (most lie a charm or piece of jewlery then can wear), an altar (table or big rock), 4 White candles for the quarters, a compas to locate the quarters. 4 White illuminator candles, 1 Red (or white) Needfire candle (the one you'll use to light other candles), Small bowl of Holy Water**(see below for recepie), small bowl of salt, a tea candle, a cauldron (or fire-proof bowl), a small snack - generally cake or bread and a drink generally wine or grape juice, a picture or statue as your representation of Spirit / God/dess, an Athame - or any knife not previously used for cutting, Your notebook (Book of Shadows) - although I usually write my notes on notecards for rituals.


1) Blessing & Consecrating your tools: Place all supplies and tools on your altar. Pass a representation of the elements over each tool and supply asking the elemtal guardians to bless and protect these items. Pass the Incense over items and say: "Guardians of the East, element of Air, bless and protect these tools that I might serve the Lord and Lady for the good." {Remember the needfire candle can represent the south - fire, Holy water can represent the West - water, Salt can represent the Noth - Earth}. Hold you hands over the altar saying: "I bless and consecrate these items for my seeker ceremony. May no evil or negativity abide in thee. May the blessings of the Lord & Lady (or Spirit) descend upon this altar and these tools. So mote it be."

2) Set up your ritual site: Place a candle at each of the quarters - using your compass to find the exact location. *If doing your ritual outside walk the area first asking the fairies for permission to use their space and to protect you during this special ceremony. Stand before your altar and take a few deep breathes. Ground - feel yourself rootend to the earth, and center - find that calm spot deep within you, where the power flows.

3) Casting the Circle & Calling the Quarters: (see previous posts on 4/19/07)

4) Calling Deity: Move to the center of your circle facing your altar, stand in the God position (Arms crossed over chest, looking down toward the ground). Close your eyes and feel the connection to God in your body - strong pulsing with power, a reverbaration deep within your being. Slowly shift to the Goddess position (Arms open wide toward the sky - like a Y - looking up at the sky). Taking deep breathes feel your connection to the Goddess - a warmth and sensual pulse of comfort, like you're getting a hug from within. Say: "Holy Mother, Divine Lord, I welcome you into this circle for my seeker ritual. Come to me and bless me and bless me with thy divine presence. Gift me, please, with your special powers. I have come to this day (eve) to proclaim my interest in the knowledge and spirituality in the Craft of the Wise." Feel for the stronger pulse of the deity's presence within yourself.

5) Your pledge: Kneel in fron of yor altar and say the following or write your own pledge. "I, (state your full name), do solemnly swear by my Mother's lineage and by all that I hold sacred and holy, that I will honor and respect Spirit and the brothers and sisters in the Craft of the Wise. I will strive to serve Spirit in every fascet of my life. I dedicate myself to absorbing the vast knowledge available withing the Craft. I further swear to not use my knowledge to purposefully cause harm, nor will I require payment of money, goods or services when I pray for people or work magick for them beyond a fair exchange of energy. In one year I will assess my knowledge and understanding in the craft. At that time I may decide to dedicate myself to the Lord and Lady to further my growth, or I may walk away to follow another spiritual path. I will do my best to work in harmony with all around me. I will respect other religions as I respect my own. Spirit has now witnessed my oath. On this day, (name the day), I claim my power! So mote it be!!" *Take a moment to enjoy the peace in your soul after finishing this speach.

6) Protection Token: Stand and light the tea candle in your causdron. Take your token - be it coin or jewlery or pretty rock. Hold the item over the cauldron saying: "Lord & Lady, please bless this token of my faith. May it provide protection as I walk the Path of the Wise." Take the token to each quarter and ask the Guardians to bless and energize the token. *You can use "Guardians of the East, element of Air, bless and protect these token that I might safely and proudly walk the Path of the Wise." Take the token back to the altar, hold it over the cauldron again saying, "This object represents my testament to this day and my vow. I will wear it in honor of the Lord and Lady. So mote it be." As you put the poken on or in a pocket (you want it close to your skin) say: "At this moment I am reborn in body, mind, and spirit. So mote it be!"

7) Communion: Hold your hads over the drink and say: "From the moon to the land, from the land to the vine, from the vine to the berry, from the berry to the juice. I consecrate this drink in the name of the Lord and Lady. May their blessings shower upon me through eternity. So mote it be." Drink most of the drink - saving some to donate outside after, pour it on the ground saying "To the Gods". Hold your hands over the bread, say: "From the sun to the land, from the land to the stalk, from the stalk to the grain, from the grain to the bread, I consecrate this food in the name of the Lord and Lady. May their blessings shower upon me through eternity. So mote it be." Eat most of the food - saving some to donate outside after, place it on the ground saying "To the Gods".

8) Meditation. Sit on the ground in front of your altar, practicing some meditation techniques.

9) Thanking Deity. Stand in front of your altar open arms overhead in the Goddess position, say: "Great Mother, Divine Father, I thank you for attending my seeker ceremony. Guard and guide me until I decide to become a part of a community of the Craft of the Wise, or choose to seek another path. Help me to do the divine work givin to me, and help me in all of my choices. So mote it be."
10) Close the Quarters and Circle. (see posts from 4/19) After closing the circle say: "This circle is open, but never broken. Merry meet, and merry part until we merry meet again. For we are the people, the power and the change. So mote it be!"

Derived from Solitary Witch, by Silver Ravenwolf

Saturday, June 16, 2007

Todays Divination: Palmistry

Cheiromancy - ("kei-re-mancy")

Also known as Palmistry. The hands change throughout life - the lines evolving over time, reflecting changes in ones life. Therefore the gazing and reading of the lines and bumps and variations of the palm can give you an understanding of the subjects personality, history, and a glimpse at their future. It is important to note that Palm Reading should be a dry reading - meaning you shuold not ask any questions leading up to the reading. Any information given might sway the reading instead of you taking the variations at face value.

The dominant hand (right for right-handed people, etc) shows what the subject has done with their life (their conscious mind) where as their non-dominant hand shows their birth potential - how their life would have played out if their choices and actions had been different (their unconscious mind).

You always start with noting the shape of the hand - shape of the palm, length of the fingers etc (see list A for associations). Even though this will be among the last you present as part of the reading. Then move onto examining the non-dominant hand to see what potential they were given at birth. This will give you a basis for understanding what will be on the dominant hand. Notice the lines - if they are deep and clear tis indicates the subject understands and experiences much of the joys and pains in life. If however, the lines are faint the subject wil tend to be superficial and morecolorless. THey need to get out and enjoy life to the fullest.

List A - Shape of the Hand

Although variations abound, the most common classifications used by modern palmists (from www.wickipedia.com ) :

Earth hands are generally identified by broad, square palms and fingers, thick or coarse skin, and ruddy color. The length of the palm from wrist to the bottom of the fingers is usually equal to the length of the fingers.

Air hands exhibit square or rectangular palms with long fingers and sometimes protruding knuckles, low-set thumbs, and dry skin. The length of the palm from wrist to the bottom of the fingers is usually less than the length of the fingers.

Water hands are recognizable by the long, sometimes oval-shaped palm, with long, flexible, conical fingers. The length of the palm from wrist to the bottom of the fingers is usually less than the width across the widest part of the palm, and usually equal to the length of the fingers.

Fire hands are characterized by a square or rectangular palm, flushed or pink skin, and shorter fingers. The length of the palm from wrist to the bottom of the fingers is usually greater than the length of the fingers.

List B - Reading the Palm

The three lines found on almost all hands, and generally given most weight by palmists:

  • Heart Line is found towards the top of the palm, under the fingers. Palmists interpret this line to represent matters of the heart, both physical and metaphorical, and believe it can indicate emotional stability, romantic perspectives, depression, and stoicism, in addition to various aspects of cardiac health. Essentially - this line shows by its length and depth, the strength of the subjects emotional and intuitive capabilities. Someone who has a long deep Heart Line is likely to feel deeply both the good and the bad - emotions are important to this person with judgements and hunches as the likely result. It should always be considered along with the Head Line as there is a strong relationship between the two. This line is often more developed on the unconscious hand (non-dominant) than the conscious.
  • Head Line. This line starts at the edge of the palm under the index finger and flows across the palm towards the outside edge. Often, the head line is joined with the life line (see below) at inception. Palmists generally interpret this line to represent the person's mind and the way it works, including learning style, communication style, intellectualism, and thirst for knowledge. It is also believed to indicate a preference for creative or analytical approaches to information.Essentially - it shows by its length and depth, the intellectual capability of the subject. A long, deep, and clear Head Line indicates a clear, strong intellect that can be of great value to the subject. If the line slants downward rather than straight across indicates someone who has very high intelligence, but often uses it fo the wrong goals, BUT they have the capability to be highly powerful if guided.
  • Life Line. This line extends from the edge of the palm above the thumb and travels in an arc towards the wrist. This line is believed to represent the person's vitality and vigor, physical health and general well being. The life line is also believed to reflect major life changes, including cataclysmic events, physical injuries, and relocations. Contrary to popular belief, modern palmists generally do not believe that the length of a person's life line is tied to the length of a person's life. If this line never connects with the Head Line than the subject has a strongly independent nature - they have always been; rather than the Head and Life Lines starting out connected (representing our emotional dependence with our parents) then branching off with maturity. This line can be accurately broken down into sections representing years of life - take the life line and separate it into 3 equal parts. The first (containing the blending of the Life and Head) represents the first 25 years of life. A deep clear Life Line running smoothly around the palm indicates a rich, full life with good health throughout. A line that is in the form of a chain shows probable bad health - if it is only chained in the latter portion of the line the subject should beware of poor health in the later years of life. A parallel to the life Line on the side of the Mound of Venus, shows useful luck and natural vitality . On most palms there will be a number of tiny lines that branch from the Life to the Head or Hear Lines. Each of these indicate a goal of some kind that will be attained. (If you broke the lifeline accurately you should be able to form a time-line accurate up to within 2 years of when these goals will be achieved). About 2/3 of the way across the lifeline will often have a triangle formed of 2 short minor lines and a part of the Life Line itself. This means a talent of some sort is available for the subject to use for great personal satisfaction. An angle or sudden change in direction of the Life Line shows that there will be a change in course in their life. A break in the line will mean trouble, and if the break occurs on both hands it can be fatal if great care is not taken. If, however, a new line begins at the Mount of Venus, the trouble will not be too drastic.
  • Fate Line runs from the bottom of the palm near the wrist, up through the center of the palm towards the middle finger. This line is believed to be tied to the person's life path, including school and career choices, successes and obstacles. Sometimes this line is thought to reflect circumstances beyond the individual's control, or alternately the person's choices and their consequences. Essentially - not everyone will have this line. According to Raymond Bucklands "Complete Book of Witchcraft", for some this line will run strong and deep from the wrist to the middle finger (meaning luck comes readily and freely, these subjects do well with no apparent effort) The great majority of people, however, the line might be faint or nonexistant (maning luck only comes through hard work) For many others the line may be deep and unbroken up to the Heart Line where it will blend into it (meaning they let emotions obstruct much of the good fortune that would normally come their way - worry, temper, fear, whatever may be limiting them). Similarly, the line might break or blend at the line of the Head (maning they may over think things too much, when the mind is made up the opportunity may be past) Someone whose Fate Line starts on the Mount of the Moon (see below) will probably have a peaceful life. If only a part of the Fate Line branches to the bast of the Mount of the Moon than good fortune will come from a marriage or other attatchment. If it starts at the wristlets - wealth will be inherited, or rewarding career gained.
    Variations include:
  • The upper half of the palm lying immediately below the fingers is considered to represent the higher or intellectual nature and the lower half of the palm to represent the materialistic side of the nature. If one of these halves is larger than the other as decided by the central placement of the head line or in this case the single transverse palmar crease it shows greater development of that aspect of the nature. Based on this general principle, if this line is placed below its abovementioned normal position it indicates an intensely intellectual nature; if it is placed above its normal position it indicates an intensely materialistic nature and interests.
  • On rare ocassions the Heart & Head Lines join to form a single deep line - indicates the Head and the Heart are united and few barriors can stand in the way. This person will probably be of genius level. However they need to work to keep a tight discipline on their mind for there is a slight barrior between the strong controlled mind and uncontrolled chaos of mental instability.
    Other minor lines:
  • Sun Line - parallel to the Fate Line, under the ring finger; believed to indicate fame or scandal.
  • Mount of Venus - starts between the little and ring fingers, runs in a rough arc under the ring and middle fingers to end between the middle and pointer fingers; thought to relate to emotional intelligence and the ability to manipulate If it is thin, dry and leathery - the subject is cold and thinlipped, tolerating little warmth from others. If it is warm and well rounded, full and firm - the subject is under Venus' best inluences; pleasing as a friend, delightful in love, and a person whose kindness toward others always brings warmth. If the Mount is crossed by many vertical & horizontal lines this person is not as serene as they appear - they have many underlying feelings kept deeply hidden.
  • Mount of the Moon - aka The mount of Luna is located on the lower part of the palm directly below the lower plain of Mars. A triangle on this mount indicates a natural talent within the occult. Any lines that arise indicate a hint of unconscious magick and of its close relation or of love between man and woman. Lines reaching toward this Mount from around the edge of the hand indicate a prediction of travel by sea or air. This firmness and fullness of this mount indicates generally just how well the subject can combine practicality with imagination.
  • Union Lines (aka Marriage Lines) - short horizontal lines found on the percussive edge of the palm between the Heart Line and the bottom of the little finger; believed to indicate close relationships, sometimes - but not always - romantic.
  • Mercury Line - runs from the bottom of the palm near the wrist, up through the palm towards the little finger; purported to be an indicator of persistent health issues, business acumen, or skill in communication.
  • Travel Lines - these are horizontal lines found on the percussive edge of the palm between the wrist and the heart line; each line is said to represent a trip taken by the subject - the longer the line, the more important the trip is to the subject.
  • Wristlets - At the base of the hand sometimes rings can be found. They will generally indicate how long life will last. Each complete, well-formed ring shows a complete twenty years of life. But the wristlets willl change considerably throughout life, and choices and way of life will be the final factor on longevity.
  • Other Markings - these include stars, crosses, triangles, squares, tridents, and rings under each of the fingers; their supposed impact and meaning varies by location on the palm and freedom from other interfering lines.

The Fingers: Each finger is broken into 3 sections and is associated with an astrological sign - it is also an indicator of good or bad aspects of these signs. At the base of the finger is the mount associated with the sign of the finger (eg. index finger = Mount of Jupiter). The fullness or thiness of the Mount shows how strongly te aspects of the sign are influencing the subject. The 3 sections represent the relative spiritual, intellectual, and material development under each of the signs. If for example, the lowest section of the small finger (Mercury) is noticable larger than the other 2 sections then there would be strength expecially in management and salesmanship. Using List C along with intuition and judgement - similar personality traits can be derived.

List C - Astrological Associations of the Fingers.

  • The Thumb: Rhea, follows the mount of Venus.
  • The Index Finger: ruled by Jupiter, is above the mount of Jupiter. The matriarch/patriarch image, the "boss", comander, leader, executive. Principle traits are pride, ambition and confidence. Upper Mars mount is located beneath the mount of Jupiter.
  • The Middle Finger: ruled by Saturn, is above the mount of Saturn. the plain of Mars is located in the center of the palm (beneath the mount of Saturn), The wise old man/woman, often the personification of old age and the very end of life. Principle traits of this sign are wisdom, solitude, shyness, melancholy, an solitary bleakness.
  • The ring finger: ruled by Apollo/the Sun God, is above the mount of Apollo. All things Bright and Good. The arts, medicine. Principle Traits are love and beauty.
  • The pinky finger: ruled by Mercury, is above the mount of Mercury. Sharpness and quickness of mind; cleverness; shrewdness;. Principle Traits include buoyancy, friendliness, skill in management and commerce.

I developed this information based on Bucklands Complete Book of Witchcraft by Raymond Buckland and www.Wickipedia.com .

Tuesday, June 12, 2007

Myth of the Day: Oisin in Tir na nOg

Oisín in Tír na nÓg

It happened that on a misty summer morning as Finn and Oisin with many companions were hunting on the shores of Loch Lena they saw coming towards them a maiden, exceedingly beautiful, riding on a snow-white steed. She wore the garb of a queen; a crown of gold was on her head, and a dark-brown mantle of silk, set with stars of red gold, fell around her and trailed on the ground. Silver shoes were on her horse's hoofs, and a crest of gold nodded on his head.
When she came near she said to Finn, "From very far away I have come, and now at last I have found you, Finn son of Cumhal."
Then Finn said, "What is your land and race, maiden, and what do you seek from me?"
"My name," she said, "is Niamh of the Golden Hair. I am the daughter of the King of the Land of Youth, and that which has brought me here is the love of your son Oisin."

Then she turned to Oisin, and she spoke to him in the voice of one who has never asked anything but it was granted to her. "Will you go with me, Oisin, to my father's land?"
And Oisin said, "That will I, and to the world's end,"
for the fairy spell had so wrought upon his heart that he cared no more for any earthly thing but to have the love of Niamh of the Head of Gold. Then the maiden spoke of the Land Oversea to which she had summoned her lover, and as she spoke a dreamy stillness fell on all things, nor did a horse shake his bit, nor a hound bay, nor the least breath of wind stir in the forest trees till she had made an end.
And what she said seemed sweeter and more wonderful as she spoke it than anything they could afterwards remember to have heard, but so far as they could remember it was this:
"Delightful is the land beyond all dreams, Fairer than anything your eyes have ever seen. There all the year the fruit is on the tree, And all the year the bloom is on the flower.
"There with wild honey drip the forest trees; The stores of wine and mead shall never fail. Nor pain nor sickness knows the dweller there, Death and decay come near him never more.
"The feast shall cloy not, nor the chase shall tire, Nor music cease for ever through the hall; The gold and jewels of the Land of Youth Outshine all splendors ever dreamed by man.
"You will have horses of the fairy breed, You will have hounds that can outrun the wind; A hundred chiefs shall follow you in war, A hundred maidens sing thee to your sleep.
"A crown of sovereignty your brow shall wear, And by your side a magic blade shall hang, And you will be lord of all the Land of Youth, And lord of Niamh of the Head of Gold."
As the magic song ended the Fians beheld Oisin mount the fairy steed and hold the maiden in his arms, and ere they could stir or speak she turned her horse's head and shook the ringing bridle, and down the forest glade they fled, as a beam of light flies over the land when clouds drive across the sun; and never did theFianna behold Oisin son of Finn on earth again. Yet what befell him afterwards is known. As his birth was strange, so was his end, for he saw the wonders of the Land of Youth with mortal eyes and lived to tell them with mortal lips.
The Journey to Fairyland
When the white horse with its riders reached the sea it ran lightly over the waves, and soon the green woods and headlands of Erin faded out of sight. And now the sun shone fiercely down, and the riders passed into a golden haze in which Oisin lost all knowledge of where he was, or if sea or dry land were beneath his horse'shoofs. But strange sights sometimes appeared to them in the mist, for towers and palace gateways loomed up and disappeared, and once a hornless doe bounded by them chased by a white hound with one red ear; and again they saw a young maid ride by on a brown steed, bearing a golden apple in her hand, and close behind her followed a young horseman on a white steed, a purple cloak floating at his back and a gold-hilted sword in his hand. And Oisin would have asked the princess who and what these apparitions were, but Niamh bade him ask nothing nor seem to notice any phantom they might see until they were come to the Land of Youth.
Oisin's Return
The story goes on to tell how Oisin met with various adventures in the Land of Youth, including the rescue of an imprisoned princess from a Fomorian giant. But at last, after what seemed to him a sojourn of three weeks in the Land of Youth, he was satiated with delights of every kind, and longed to visit his native land again andto see his old comrades.
He promised to return when he had done so, and Niamh gave him the white fairy steed that had borne him across the sea to Tir na nÓg, but charged him that when he had reached the Land of Erin again he must never alight from its back nor touch the soil of the earthly world with his foot, or the way of return to the Land of Youth would be barred to him for ever.
Oisin then set forth, and once more crossed the mystic ocean, finding himself at last on the western shores of Ireland. Here he made at once for the Hill of Allen, where the dun of Finn was wont to be, but marveled, as he traversed the woods, that he met no sign of the Fian hunters and at the small size of the folk whom he saw tilling the ground. At length, coming from the forest path into the great clearing where the Hill of Allen was wont to rise, broad and green, with its rampart enclosing many white-walled dwellings, and the great hall towering high in the midst, he saw but grassy mounds overgrown with rank weeds and whin bushes, and among them pastured apeasant's kine.
Then a strange horror fell upon him and he thought some enchantment from the land of Sidhe held his eyes and mocked him with false visions. He threw his arms abroad and shouted the names of Finn and Oscar, but none replied, and he thought that perchance the hounds might hear him, so he cried upon Bran and Sceolan and strained his ears if they might catch the faintest rustle or whisper of the world from the sightof which his eyes were holden, but he heard only the sighing of the wind in the whins.
Then he rode in terror from that place, setting his face towards the eastern sea, for he meant to traverse Ireland from side to side and end to end in search of some escape from his enchantment The Broken Spell But when he came near to the eastern sea, and was now in the place which is called the Valley of the Thrushes,* he saw in a field upon the hillside a crowd of men striving to roll aside a great boulder from their tilled land, and an overseer directing them.
Towards them he rode, meaning to ask them concerning Finn and the Fianna. As he came near they all stopped their work to gaze upon him, for to them he appeared like a messenger of the Fairy Folk or an angel from heaven. Taller and mightier he was than the men-folk they knew, with sword-blue eyes and brown, ruddy cheeks ; in his mouth, as it were, a shower of pearls, and bright hair clustered beneath the rim of his helmet.
And as Oisin looked upon their puny forms, marred by toil and care, and at the stone which they feebly strove to heave from its bed, he was filled with pity, and thought to himself,
"Not such were even the churls of Erin when I left them for the Land of Youth " and he stooped from his saddle to help them. He set his hand to the boulder, and with a mighty heave he lifted it from where it lay and set it rolling down the hill.
And the men raised a shout of wonder and applause; but their shouting changed in amoment into cries of terror and dismay, and they fled, jostling and overthrowing each other to escape from the place of fear, for a marvel horrible to see had taken place.

For Oisin's saddle girth had burst as he heaved the stone and he fell headlong to the ground. In an instant the white steed had vanished from their eyes like awreath of mist, and that which rose, feeble and staggering, from the ground was no youthful warrior, but a man stricken with extreme old age, white-bearded and withered, who stretched out groping hands and moaned with feeble and bitter cries.

And his crimson cloak and yellow silken tunic were now but coarsehomespun stuff tied with a hempen girdle, and the gold-hilted sword was a rough oaken staff such as a beggar carries who wanders the roads from farmer's house to house. When the people saw that the doom that had been wrought was not for them they returned, and found the old man prone on the ground with his face hidden in his arms. So they lifted him up, and asked who he was and what had befallen him.

Oisin gazed round on them with dim eyes, and at last he said, "I was Oisin the son ofFinn, and I pray you tell me where he dwells, for his dun on the Hill of Allen is now a desolation, and I have neither seen him nor heard his hunting-horn from the western to the eastern sea."

Then the men gazed strangely on each other and on Oisin, and the overseer asked, "Of what Finn do you speak, for there be many of that name in Erin?"

Oisin said, "Surely of Finn mac Cumhal mac Trenmor, captain of the Fianna of Erin."
Then the overseer said, "You are daft, old man, and you have made us daft to take you for a youth as we did a while ago. But we at least have now our wits again and we know that Finn son of Cumhal and all his generation have been dead these three hundred years. At the battle of Gowra fell Oscar, son of Oisin, and Finn at the battle of Brea, as the historians tell us; and the lays of Oisin, whose death no man knows the manner of, are sung by our harpers at great men's feasts.
But now the Talkenn*, Patrick has come into Ireland and has preached to us the One God and Christ His Son, by whose might these old days and ways are done away with; and Finn and his Fianna, with their feasting and hunting and songs of war and of love,have no such reverence among us as the monks and virgins of Holy Patrick, and the psalms and prayers that go up daily to cleanse us from sin and to save us from the fire of judgment."
But Oisin replied, only half hearing and still less comprehending what was said to him,
"If your God has slain Finn and Oscar, I would say that God is a strong man."
Then they all cried out upon him, and some picked up stones, but the overseer bade them let him be until the Talkenn had spoken with him, and till he should order what was to be done.


Fae Folk & Kin: With Associations

Work in progress.......


Barguest: Brittish. One name for the phantom black dog. In appearance the Barguest was as large as a calf, with long sharp fangs and claws, fiery eyes and a shaggy black coat. The Barguest seems to have been a name used relatively widely for a shapeshifting creature, which could also appear in the shape of a bear, indeed the name Barguest may derive from the German for 'bear ghost'. In common with many supernatural creatures, the Barguest could not cross running water, and as a black dog it was often seen as a death portent.

Cait Sith: Scotland. Also known as a "Faery Cat"; it is as big as a dog and completely black - except for a small white patch on its chest. It can be ferocious when stumbled upon.

Church Grim or Kirk Grim: The guardian of old churchyards in the form of a black dog, it protected the dead from the Devil, demons and other nefarious supernatural creatures. The dog was often seen on stormy nights and was regarded as a portent of death. It has been surmised that the Church Grim is a folk memory of a sacrifice. It was believed in the past that the first burial in a churchyard would have to watch over the rest of the dead. A dog may have been buried first in place of a human. Phantom black dogs are numerous in Britain, and almost every area has its own variant. Although not all of these are thought to be derived from a folk memory of a sacrifice, the practice was once widespread.

Cwn Annwn: (coon anoon) Welsh, means hounds of the otherworld(underworld), are phantom dogs seen as a death portent. Also known as "Hounds of the Hill", "Herla's Hounds". Their growling is louder when they are at a distance, and as they draw near the growling grows softer and softer. Annwn is the Welsh underworld, a place ruled by Gwyn ap Nudd or by Arawn, who is one in the same character. In Welsh stories this land is the ever-living, and is full of magical beasts and treasures. Almost every area in Britain has its version of phantom or fairy dogs.

Cu Sith: Scotland, "Faery Dog". A supernatural green dog with long shaggy fur; it was roughly the size of a large calf but not dangerous to meet. It could hunt in total silence but when its prize was reached it would let out 3 barks that could be heard for miles.

Kelpie: A supernatural Water Elemental. Takes the form of a horse; malevolent.

The Glaistig: The Glaistig was a solitary supernatural being of the Scottish Highlands, with the upper half of a woman and the lower half of a goat, although she was also believed to appear in human and animal form. Her skin was grey, and long golden hair fell about her body. Like many of the fairy races she was often seen clothed in green, in the form of a long flowing robe, which covered her goat half. In the diverse and changing traditions of the Highlands, the Glaistig was seen as both benevolent and malevolent towards humans. In one aspect she even takes the role of the Banshee, wailing at the death of important people. She was also thought of as a trickster - throwing stones and leading travellers astray from their paths. In her gentler role she was seen as a mischievous friend to children, and in older stories she was even trusted to play with children while their mothers were milking the cows. The Glaistig was also closely linked to cattle, and in some forms is seen as a herder of domestic cattle, and of wild deer. Libations of milk were poured for her, especially on selected stones; this veneration may be linked with older fertility customs.

Gwartheg Y Llyn (gwarrthey er thlin): Welsh. Faery cattle. You could milk it and it would never run dry. They birthed new cattle without the use of a stud and if you killed one for meat another magically appeared.

Mermaids: Welsh. Tales of mermaids have been around for centuries, and form a large part of seafaring lore, especially round the coastal areas of Britain such as Cornwall, and the Northern Isles of Scotland. Their sighting was thought to be a bad omen, foretelling storms and rough seas. The descriptions of mermaids were remarkably similar from the tip of Cornwall, to the Outer Hebrides. Generally their upper body was that of a beautiful woman with long hair, and the lower half of their body from the waist down, was that of a fish. In many of the classic descriptions mermaids are to be found sitting on a rock just off the shore, combing their hair, singing sweetly and admiring their beauty in a hand mirror. Their beautiful singing brings men into their clutches much like the classical sirens, and the unfortunate victims are either drowned, spirited to their world, or eaten in the depths of the sea. Mermaids Rock, near Lamorna on the Eastern tip of Cornwall was one such haunted seat, the mermaid was said sing the local fishermen to their deaths. Sometimes mermaids are compelled from the water by mortal singing. In some tales mermaids are more benevolent, and have the ability to grant the gift of magical powers, but usually there is a still high price to pay. As well as granting wishes there are tales of mermaids intermarrying with humans and creating hybrid children with some powers of faery. Although most tales describe sea dwelling mermaids they were not restricted to the sea, and there are several examples of mermaids haunting rivers and deep pools. There have been several actual recorded sightings of mermaids over the last few hundred years, even into the 20th century, especially in places where the old beliefs die hard.

Nuckelavee: One of the most fearsome and gruesomely described supernatural creatures, the Nuckelavee inhabited parts of Northern Scotland. The creature's home was in the sea but it ventured on land often to feast upon humans. The Nuckelavee rode a horse on land, and its horse was sometimes indistinguishable with its own body. Its head was ten times larger than that of a mans, and its mouth thrust out like a pigs with a wide gaping maw. The creature had no skin, and its yellow veins, muscle structure and sinews, could clearly be seen covered in a red slimy film. The creature was armed with venomous breath and great strength. It did however have one weakness, an aversion to fresh water. The horse on which it rode, is described as having one red eye, a mouth the size of a whales and flappers like fins around its forelegs. Although the horse was sometimes seen as part of the creature's own body.

Silkies: Silkies are shape shifting sea fairies usually in the form of bright-eyed seals. They are localised to Northern Scotland and the Shetland Islands. Silkies often came on to land in human form, where they would dance, especially on the night of the full moon. In taking human form the Silkies shed their sealskin, and hide them in a safe place. There are many tales from the clans of leaders taking Silkie wives by stealing their skins. The Silkies are said to make good wives but always long for the sea, and return to their seal form if they gain repossession of their skins. The silkies can be identified in their human form by their webbed fingers and toes and their ability to swim underwater for long periods of time.


Bean Nighe: The tradition of 'The Washerwomen at the Ford' seems to have its roots in Celtic legend and myth. She appears in the Irish stories and can be identified as the crone aspect of the triple goddess. The Bean Nighe could be found at the side of desolate streams and pools washing the bloodstained clothing of those who are about to meet their maker. In appearance she was small in stature, always dressed in green and had webbed feet. Although the Bean Nighe was often seen as an evil portent she was not always a portent of ones own death as in the Irish version, and if approached in the correct way she would grant wishes. All you had to do was get in between her and the water. You would then be given the opportunity to ask three wishes and three questions, but three questions would have to be given truthfully in return, in the form of a traditional exchange between humans and supernatural creatures.

Bean Sidhe / Bean-sidhe (ban-shee) : Ireland. "Woman Faery"; a spirit attached to certain families. When a member's death approaches, the family will hear th Bean-sidhe crying (keening). Not always terrifying as is thought in modern myths. In actuality they are mothering protectors of a family for generations and feel the losses keenly.

Black Annis: Brittish. The area around the Dane Hills in Leicestershire, (now built upon) was said to be haunted by a creature known as Black Annis, possibly the remnants of some pagan goddess in darker times. She took the form of a one eyed wizened crone, immensely strong with sharp tearing teeth, long black claws and a blue face. She was said to hide in a giant oak, long since felled, that was once the remnants of a great forest, which covered the area. From this lofty perch she would leap out and eviscerate unwary travellers. Although partial to all human flesh she took particular delight in eating young children, whom she flayed alive. She then hung their skins like a grisly trophy upon the walls of a cave known as Black Annis's Bower. She is said to have created the cave with her bare hands tearing through the rock with her iron claws. Black Annis was also identified with a huge cat. A drag hunt with the body of a dead cat was carried out from the Bower into Leicestershire until the 18th century.

Boabhan Sith: The Baobhan Sith is a particularly evil and dangerous female vampire from the highlands of Scotland. They were supposed to prey on unwary travellers in the glens and mountains. The name suggests a form of Banshee.

Cailleach Bheur (Scotland); Cailleach Beare (Ireland) : "The Blue Hag". A cross between the Underworld Goddess and a faery spirit. She has fangs and sometimes three faces - thus making her into a triple deity or being. She was associated with winter in that she was re-born every Samhain and brought in winter - she carries a magickal staff that freezed the ground wherever it touches. She also protected animals throughout the winter months.

Caoineag (konyack): Scotland "The Weeper"; a Bean-sidhe; (still researching)

Cyhyreath (kerherrighth): Wales. A for of a bean-sidhe. It usually cries or groans before multiple deaths by an epidemic or accident.

Gwrach-y-rhybin: Welsh; a Bean Sidhe. A hideous hag who haunts Welsh families, and is also associated with specific places,warning of death or danger and would lament the passing of a family member.In appearance she has matted black hair, overlong arms, black teeth and a hooked nose.


Brownie: Bwca, Bwbachod in Wales; Bodach (budagh) in the Scottish Highlands, Fendoree in Man; Pixies or Pisgies in the West Country of England; Bockle in Scotland. They are about 3 feet high and dress in brown colors. They have brown faces and shaggy hair. Brownies make themselves responsible for the house where they protect by coming out at night to complete the (human) families unfinished work. Any offer of reward will drive them away, but they expect an occasional bowl of milk and piece of cake to be left out. Tradition sayes they do not like teetotallers or ministers. If offended, brownies will create malicious mischief. They are protectors and assist the family they care-for for generations.

Coblynau: (Koblernigh) Wales; {Known as Kobolds in Germany}. Mine spirits, similar to knockers. About 18 inches high, they like to dress as miners. Although they are ugly, they are good-humored and will knock where rich ores are to be found.

Gnomes: Earth Elementals. They live underground and guard th treasures of the Earth. Gnomes are wonderful metal workers, especialy of swords or armor.


Dryads: All Celtic countries. Spirits who dewll in trees, oaks in particular. They were contacted by Druids and shamans for inspiration.

Ellyyllon (ethlerthlon): Wales. Faeries whose queen is Mab. Their food is toadstools and faery butter, a fungus found on tehroots of old trees. Similar to the English Will O the Wisp, it appears as a light and misleads travellers from their path.Along with black dogs, tales of fairy lights are common throughout Britain, with a different name given to a similar phenomena. In general they are seen as malevolent, guiding lone travellers into treacherous bogs. The belief may arise from the natural production and combustion of methane in boggy areas

Elves: Another name for the Trooping Faeries of Britain. In Scotland they are divided into the Seelie and the Unseelie courts. The name is also applied to small faery boys. Elf-shot describes an illness or disability supposedly caused by their arrows. Elves, like many kinds of Fae, can also appear in size from quite small to human size.

Fenoderee/Phynnodderee (fin-ord-er-ree): Isle of Man. Brownies who are large, ugly and hairy. Goblins / Hob-Goblins: Small, grotesque but friendly Brownie-type creatures.

Piskies or Pixie: The Piskie is a general name for a fairy race or tribe in Cornwall while Pixie was from the West Country. In appearance they look like old men with wrinkled faces, and are small in stature with red hair. They dress in the colours of the earth especially green, using natural materials such as moss, grass and lichen. Generally the piskies are seen as cheerful creatures with a prankish nature. They are said to be helpful but also mischievous, helping the elderly and infirm whilst sometimes leading the more able bodied traveller astray on the lonely moors. Many stories relate to travellers being led into the wild moorland to become hopelessly lost because of the Piskies. There are many legends attached to the origin of the piskies (and other fairies). Some people saw them as the souls of pagans who could not transcend to heaven, and they were also seen as the remnants of pagan gods, banished with the coming of Christianity. In tradition they are doomed to shrink in size until they disappear. Another theory suggested they were the souls of babies who had not been Christened, a story championed by early clergymen, and one which has often been used to explain fairy origins.

The Spriggans: a family of fairies in Cornish folklore, they are the closely related to the Piskies, but were generally believed to be darker and more dangerous than their mischievous cousins. Whereas Piskies are generally described as being cheerful and fun loving, Spriggans are more spiteful and full of malice, directed at humans in the form of evil tricks. It was believed that the Spriggans haunted the lonely places such as castle ruins, barrows, certain standing stones and windswept crags. Spriggans were thought to be the source of such misfortunes as blighted crops, bad weather and illness, especially in a time when the mechanics of such things were not fully understood. They were also want to steal small children and replace them with their own kind, a common trait in many of the fairy races of folklore. In appearance the Spriggans are described as grotesquely ugly with wizened features and crooked skinny bodies. They form part of the fairy bodyguard as described by Bottrell and Hunt, ready to dish out summary justice to those who would harm their otherworldly cousins. In this defensive respect they could expand from their diminutive stature to giant sized proportions. One of their common traits was to lead lonely travellers into swamps or near to dangerous and crumbling cliffs, a factor they share in common with the Will o' the Wisp and the Piskies. Although the Piskies would not lead people to dangerous places.

Snow Faeries: Also known as Frost Faeries, Winter Faeries, Jack Frost, The Frost King, Old Man Winter, or the Snow Queen. Snow Faeries take on many different appearances depending in which land they live in. In some lands they are trooping faeries like the Pillywiggins, who collectively help bring winter to the world. In this instance they are small, winged creatures, dressed in white. As and individual being, such as Jack Frost, he is a solitary male. No record has ever been kept of their attitudes towards humans, but they appear to have no interest in us at all. Snow Faeries are not just faeries but a single pervasive personification of winter which is part of the faery lore of the entire northern hemisphere. These faeries bring on winter, encourage the snow, and paint frost on windowpanes. Before science was able to understand the simple principles of condensation, no doubt the picturesque frost left on windowpanes during the night took on a magickal quality. Found in the winter of Faeryland, in a night winter woods, or near winter streams and lakes.

Spunkies: Scotland. Spunkies have never been seen, but they are not friendly faeries. Reports of their appearance varies, but they are all said to be short, ugly, and long-armed. Spunkies are stalkers of "unprotected' children. In the place of the stolen infant they leave an ugly faery changeling. Spunkies may be another faery form that is merely an incomplete thought-form stemming from the unexplainable infant deaths in which a child simply failed to thrive. Unprotected, in this sense, may mean both magically and spiritually. In more modern times the term most certainly meant without benefit of Christian baptism, and in pagan times it meant without formal dedication to the Goddess and the bestowal of a secret name. Modern folklorists are quick to point out that Spunkies are almost unknown today. Robert Burns, Scotland's poet laureate, wrote of Spunkies, saying "...in some miry slough he sunk is Ne'er more to rise."


Cluricaun or Clobhair-ceann: Ireland. A solitary faery who lives in cellars and likes to drink wine and other spirits. A cross between a leprichaun and a hobgoblin (see below).

Far Darrig / Fear Dearg / Fear Dearc. Ireland. "Red Man"; a solitary faery who wears a red cap and coat and likes to indulge in greusome practical jokes. However, farmers consider them lucky to have around. Fear-Gorta: Ireland. "Man of Hungar"; a solitary fae who roams the land during bouts of famine; he brings good luck to those who give hom money or food.

Fin-Bheara (fin-vara) / Fionnbharr (fyunn-varr) / Findabair (finnavar): Ireland. "The Faery King of Ulster", sometimes called the "King of the Dead". Although he was married to the Faery Lady, he still courted beautiful mortals.

Gean-canach: Ireland; "Love Talker". A solitary faery who personifies love and idleness. He appears with a dudeen (pipe) in his mouth. It was considered un-lucky to meet him.

The Succubus & Incubus: The Succubus is a female faery who sexually attacks human men, and the Incubus is a male faery who sexually attacks human women. Their unprovoked attacks have been documented throughout human history. It was once believed that anyone claiming such contact was mad an they were summarily incarcerated. But the evidence for their existence is well-documented. and their assaults are still going on today. Pick up any popular work on modern hauntings and there will be at least one story of a frightening sexual attack by an astral entity which has occurred in the last few years. Persons who have been attacked by these malevolent spirits display mild to severe bruises and bite marks, many of them in places where they could not be self-inflicted. Women may also show torn vaginal tissue after an attack. There are two folk remedies which may help keep them from you. A peony flower taken to bed or a cauldron in the room is said to keep away the Incubus, and bluebells or phallic-shapped magickal tools are supposed to ward off the Succubus.


Bendith Y Mamau: Welsh Bendith Y Mamau means 'the mothers blessing' and is a generic name for the fairies, especially in Southern Wales. In appearance the fairies are described as small and ugly, and are most readily identified with the Brownies, or the West Country Pixies, although they have the characterisations of most fairies. The Bendith Y Mamau were particularly ready to steal small children and replace them with their own changelings known as Crimbils. It was thought that they needed to improve their stock with mortal blood. Mothers had to take precautions not to leave their babies unattended in fairy country. There were various methods of retrieving mortal children from the clutches of the Bendith Y Mamau, many of them barbaric to the poor child suspected of being a Crimbil. Calling the fairies by the flattering title of the 'Mothers Blessing' was thought to appease them. The other name for the fairies in Wales is the Tylweth Teg meaning the fair folk. Daoine Sidhe (theena shee): Ireland. A name for the Fae people.

Faeries / Fairies: The earlier name was Fae's. The term faery now covers all Anglo-Saxon Elves, the Dione Sidhe of the Highlands; the Tuatha de Danann of Ireland, the Tylwyth Teg of Wales, the Seelie and Unseelie Courts, the Wee Folk, Good Neighbors, and many more.

Ferrishyn (ferrishin): Osle of Man. Name for the Faery Tribe.

Gentry: Irish. Name for all the Faeries The Good Folk: General term for faeries.

Tylwyth Teg: This is a general name for the fairies in Wales, it means the fair folk. Like the Bendith y Mamau the flattering name was thought to appease them. In appearance the Tylwyth Teg were small in stature with golden hair, a common trait in many fairies. They were thought to live under hollow hills and in deep crevices, and to frequent ancient places such as Bronze Age Barrows or cromlechs. Like other fairy folk they often interacted with mortals in the past, and it was possible to gain a fairy wife, although they always longed to return to their own people. According to many stories time in their realm passed much slower than in ours, a day in their realm could be a year or a hundred years in ours.This difference could prove disastrous for any Mortals returning from the fairy realm.

Will o' the Wisp: There are various explanations for the Will o' the Wisps, the most general being that they are malevolent spirits either of the dead or non-human intelligence. They have a mischievous and often malevolent nature, luring unwary travellers into dangerous situations. They were not always so dangerous, and there are tales told about the Will o' the Wisp being guardians of treasure, leading those brave enough to follow them to sure riches. In many places the Will o' the Wisp were associated with spirits of the dead who could not enter either heaven or hell, malignantly wandering the earth leading foolish travellers astray. The lights were also seen as death omens, and when seen within graveyards they were known as corpse lights. These were said to light the path of a coming funeral - from the victims home to the graveyard - in the form of small flickering flames. In other tales the light were often said to appear in places where a tragedy was about to occur. more to come!!

Monday, June 11, 2007

Todays Divination: Tea Leaves

Tasseography - (tea leaf reading)

This is one of the easiest to learn of the Divinitory arts. For best results use loose China Tea, brewed in a pot without a strainer. The tea is poured into a cup without any pattern on the inside 9or you'll go cross-eyed). The subject of the divining should drink the tea but leave sufficient amount in the bottom of the cup to distribute the leaves around the inside (just a small splash left over so when the cup is swirled the tea leaves will adhere to the sides of the cup). They should also focus on the question they are seeking guidance from while drinking. Ask the subject to take hold of the handle of the cup and slowly - 3 times clockwise- rotate the cup (again focusing on the question) - allowing the remains of the tea to spread up the sides tot he rim of the cup. Then the subject should invert the cup completely on its saucer to get rid of the excess.

To interpret the signs requires an understanding of the following list. Also there is a time consideration. The rim of the cup (and close to it) represents the present through the next 2 or 3 weeks. As you move down the sides you are moving further into the future. Until you reach the very bottom of the cup and the very distant future. The handle (starting point) represents the subject - or its symbols represent things that will directly effect the subject. The exact opposite of the handle are symbols that may have a passing effect on the subject.

*If the symbols you can see clearly or really well - than the subject is lucky. The less defined mean they are less decisive and prone to hindrance.

*Shapes - Stars: success; Triangles: fortune; Squares: protection; Straight Lines: definite plans; Wavy Lines: uncertainty; Dotted Lines: a journey; Numbers: indicate years, months, days, weeks, or hours {Usually in the upper 1/2 of the cup is in terms of hours or days, in the lower 1/2 is in terms of weeks, months, or years.}

The following list is the general interpretation of symbols found in tea leaves. BUT as with most divinitory techniques - rely on your Feeling from the shapes rather then any Set definitions.

Tea Leaf Symbols:

Anchor: end of a journey; safe landing; successful end to a business or personal affair; problems unexpectedly solved.

Arrow:disagreement; antagonism; instructions for a journey; a letter.

Bell: good news; a wedding

Bird: news - good or bad; possible journey; companionship

Boat: travel; end of a friendship

Bottle: celebration; success

Bridge: travel abroad; partnership; introduction to new friends or business

Broom: end of a problem; change of jobs; domesticityButterfly:insecurity

Camel: long journey; temporary relocation

Car: local travel; introduction to new business associates

Candle: innovation; sudden new ideas

Castle: legacy; unexpected financial luck; good living

Cat: female friend; domestic problems

Chair: entertainment; relaxation

Church: marriage; serious illness (not death)

Clover: good fortune; unexpected success

Cross: hardship; discomfort; misfortune

Crown: honors; credit; promotion

Cup: love; close friendship; harmony

Dagger:danger; tragedy; business complications

Dog: friendship; companionship

Elephant: advice needed - preferably from an old friend

Fan: indiscretion; disloyalty; infidelity

Flag:defense necessary; warning

Flower: unhappy love affairGate: opportunity; possibility of advancement

Gun: trouble; argument; adultery

Hammer: hard work - which will be rewarded

Hand: friendship; help when needed; advice

Harp: contentment; ease

Heart: love or lover; confident

Horse: work

Horseshoes: good luck; start of a new successful enterprise

House: security; authority

Key: opportunity

Kite: exercise caution; think before acting

Knife: treachery; duplicity; misunderstanding

Ladder: advancement; opportunities taken

Man: stranger; visitor; help from an unexpected source

Mushroom: disturbance; complications in business

Palm Tree: a breathing-space; a rest period; temporary relief

Pipe (smokers): thought and concentration ahead; investigate all possibilities

Scissors: quarrel - usually domestic; double-dealing

Snake:an enemy; a personal hurt; a love affair

Tree: goal achieved; comfort; rest

Umbrella: temporary shelter

Wheel: advancement through effort; money

Windmill: big business dealings

(This list is built from Buckland's Complete Book of Witchcraft by Raymond Buckland)

Saturday, June 9, 2007

Comprehensive Divination Technique List

I will be starting this thread to list out different divination techniques and explanations for divinations I have used (and some I'm still learning). I will also include how to make your own as Im a firm believer that tools made with your own two hands and personal energy are 10 times as powerful as those bought in a store.

The following is a list of the divinations I have personally used.

Here is a comprehensive list of divination techniques (I will not be touching on all of them in this thread, but if there is one you would like to explore further feel free to contact me!)
Types of Divination

Aeromancy is divination by atmospheric phenomena.

Alectromancy is divination by a rooster pecking grain.

Amniomancy is divination by using the caul.

Anthroposcopy is divination by observing facial features.

Arithmancy is divination by numbers (also Numerology).

Astrology is divination by planets and stars.

Augury is divination from the behaviour of birds.

Austromancy is divination by the winds.

Axinomancy is divination by a balanced axe or by a stone on a red hot axe head.

Belomancy is divination by arrows.

Bibliomancy is divination by random passages in books. See Stichomancy.


Bletonism is divination by currents of water.

Botanomancy is divination by herbs.

Capnomancy is divination by smoke.

Cartomancy is divination by using playing cards.

Catoptromancy is divination by using a mirror.

Ceromancy is divination by molten wax dropped into water.

Chanelling is the act of connecting with a pirit or spirit guide for the purpose of divination

Cheiromancy is divination by the hands (see also Palmistry).

Clacking is divination by 'clacking' two stones together.

Clairaudience is divination by hearing things inaudible normally.

Clairvoyance is divination by "second sight".

Cledonomancy is divination by chance remarks or events.

Coscinomancy is divination by sieve and shears.

Crystallomancy is divination by a crystal.

Dactyliomancy is divination by using a finger ring. (Or Pendulum)

Dowsing is divination by using a forked stick or wires. AKA water-witching.

Geloscopy is divination by a person's way of laughing.

Genethlialogy is divination by the stars placement at one's birth.

Geomancy is divination by examining dots on paper, dirt particles or marks on the earth.

Gyromancy is divination by whirling around until dizzy and falling.

Halomancy is divination by salt.

Haruspicy is divination by examining the entrails of animals.

Hepatoscopy is divination by examining the liver of an animal.

Hieromancy is divination by observing sacrificed things.

Horoscopy is divination by means of a horoscope.

Hydromancy is divination by water.

Ichthyomancy is divination by fish.

Lampadomancy is divination by observing the flame of a candle.

Leconomancy is divination by observing the shape that oil poured on water makes.

Lithomancy is divination by stones.

Margaritomancy is divination by pearls.

Moleosophy is divination by moles on the body.

Myomancy is divination by observing the movements of mice.

Necromancy is divination by communication with the dead.

Numerology is divination by numbers and names.

Oenomancy is divination by the appearance of wine poured in libation.

Ogham Sticks the use of Ogham symbols on wooden discks for the purpose of divination or guidance.

Omen Journey is a meditation or astral journey for the purpose of divination or guidance

Oneiromancy is divination by dreams.

Onomancy is divination by the letters of a name.

Onychomancy is divination by the fingernails.

Ophiomancy is divination by observing the behaviour of snakes.

Ornithomancy is divination by the flight of birds.

Palmistry is divination by reading the lines and aspects of the hand. (see also Cheiromancy)

Pegomancy is divination by fountains.

Pessomancy is divination by pebbles.

Phrenology is divination by the bumps on the head.

Physiognomy is divination by the face.

Psychometry is divination by handling an object.

Pyromancy is divination by looking into a fire.

Rhabdomancy is divination by a wand or divining rod.

Runes the use of Rhunic Symbols forthe purpose of divination

Scapulomancy is divination by the shoulder blades of animals.

Scatoscopy is divination by the examination of excrement.

Sciomancy is divination by shadows or ghosts.

Scrying is divination by looking into a flat reflective surface. (see also Crystallomancy, Hydromancy, Catoptromancy, etc )

Sideromancy is divination by observing the movement of straws placed on a red hot iron.

Sortilege is divination by drawing lots.

Spodomancy is divination by looking at ashes.

Stichomancy is divination by random passages in books, see Bibliomancy.

Tarot the use of cards for the purpose of divination or guidance

Tephromancy is divination by looking at ashes from sacrifices.

Theomancy is divination by oracles.

Uromancy is divination by urine.

Xylomancy is divination by dry sticks.

Zoomancy is divination by observing the behaviour of animals.