faeries

Faeries, Elves, and Other Kin

Kathryn Cranston April, 2010

The Faerie Cross

By

Kat Cranston

There are two gemstones claiming the name of the Faerie (or Fairy) Cross or Stone.  How do they differ and how do you choose which one you want to use?  Let’s investigate the candidates.

Staurolite

Staurolite Faeries, Elves, and Other Kin

Your browser may not support display of this image.

Known in the greater part of the literature available as the “Faerie Stone” or “Faerie Cross,” legend says the tears of faeries formed the crosses when they heard about the death of Jesus.  Many believe the stones protect the wearer against witchcraft, sickness, accidents and disaster.

We derive the name Staurolite from the Greek words stauros (cross) and lithos (stone).  Crystal twinning occurs when two separate crystals share some of the same crystal lattice points in a symmetrical manner.  The result is an intergrowth of two separate crystals in a variety of specific configurations; in this case, a cross.  The cross can be twinned at sixty degrees, as in St. Andrew’s cross, or ninety degrees, as in the Greek cross.  Staurolite is red brown to black with a rather complex chemical formula, mostly iron, magnesium and zinc.

Staurolites are abundant in North Carolina, Virginia, Georgia, and Tennessee.  In fact, Fairy Stone State Park, located in the Appalachian Mountains of Virginia, was named for its generous deposits.  Other sources include deposits in Connecticut, Maine, New Mexico, New Hampshire, Vermont, Canada, France, Madagascar, Namibia, Scotland, Sweden, Switzerland and the Urals.

Chiastolite

Chiastolit Faeries, Elves, and Other Kin

Your browser may not support display of this image.

Commonly called a “Cross Stone,” you will still find many who call it a “Faerie Stone,” as well.  Sometimes called baseler taufstein (baptismal stone) or lapis crucifer (cross stone), the stone was used as an amulet at baptisms in the 18th century.  Believers said the stone would stanch the flow of blood from any part of the body if worn against the skin, and it could also increase the secretion of milk.  Worn around the neck, a chiastolite cured all kinds of fevers and the cross it bore drove away evil spirits from the neighborhood of the wearer.

We derive the name Chiastolite from the Greek words chiastos (cross marked) and lithos (stone).  Chiastolite is a variety of Andalusite, a silicate mineral consisting of aluminum, silicon and oxygen. Noted for its distinctive cross-shaped black inclusions of graphite, you can find this stone in white, red, brown, orange and green, with brown being predominate.

Chiastolites are found predominantly in California, Algeria, Bolivia, Brazil, Canada, Chile, Russia, South Australia, Spain and Sri Lanka.

My Personal Opinion

Although staurolite has an impressive pedigree when it comes to the name “faerie cross,” I’m rather troubled by the density of iron in the twinned crystals.  Iron is what gives these crystals their red brown to black coloring.  For whatever reason (hmm, I foresee a column topic), faeries abhor iron and I personally do not use any tools that contain it.  If your purpose is to ward yourself against malevolent faeries, then this is the stone for you.  However, if you wish to communicate and interact with the fae realm while retaining a degree of protection, I recommend a chiastolite.

As in all things pagan, fae and witchy, it is up to you to review the material, apply your cognitive thinking skills, and come to your own conclusions.

Faerie blessings and blessed be.

    Bibliography and Works Cited/Recommended Reading:
    Photographic Attributions:
  • Staurolite by Rob Lavinsky / iRocks.com photo / CC-BY-SA-3.0
  • Chiastolite by Grzegorz Framski under the terms of the GNU Free Documentation License

Artist Katherine Marie Bryant Warwick

Administrator September, 2009

FALLBATFAERIEX Artist Katherine Marie Bryant Warwick

Katherine Marie Bryant Warwick was born in May of 1972 in Demorest, GA. to Johnny and Betty Maney Bryant.

She grew up with a love for the spiritual nature of the Northeast Georgia area.

At the age of thirteen she received her first 110 camera and was completely

hooked.

faeriefallredX Artist Katherine Marie Bryant Warwick

On her sixteenth birthday her mother bought her the one thing on her list,

a 35mm. Minolta Maxxum Camera and 50mm lens.

She never completely understood how it worked until after high school when

she enrolled in the Commercial Photography program at North Georgia

Technical Institute in Clarkesville Georgia in 1995.

She graduated with honors in 1997 and went on to work freelance until

opening Moments of Clarity Images Studio in 1999.

IVYFAERIEDARKX Artist Katherine Marie Bryant Warwick

She married Richie Warwick in September 2003 at their home in Demorest, GA.

She is currently working on a line of custom digital fantasy portrait art created

through the use of photoshop which focuses mostly on faeries.

Her artwork can be viewed on her studio website at www.momentsofclarityimages.com

or you can contact Katherine at 706-499-9498 or mail to

475 Eller Rd. Demorest, Ga.30535

spiderwebfaerieX Artist Katherine Marie Bryant Warwick

PANTREESOFTX Artist Katherine Marie Bryant Warwick

Faeries, Elves, & Other Kin

Administrator September, 2009

Your Own Faery Garden

Faeries aren’t as cute and innocent as authors like Shakespeare has made them
out to be. Granted, there are good faeries but with the good, you always have
to expect the dark side :o ) If you believe and love faeries, then you may
want to attract them into your home at times other than Midsummer.  A good
way to attract faeries to you is to give them their own little garden.  It
doesn’t have to be elaborate (keep in mind they don’t like metals, iron,
etc.). As a matter of fact, a small container garden would do just fine.
Here’s a list of flowers that are said to attract them and why.

Foxglove - Name is derived from “Little Folks’ Glove”. They use the blossoms
for hats and boots
Campanile-they use for drinking vessels
Bleeding Hearts – they use to store faerie dust and other treasures
Tulips – are used as cradles for their young
Monkshood-are worn as helmets by faerie guards and knights
Lily of the Valley – it said their little bells rings when faeries are
singing
Ferns-make excellent privacy screens
Moss and thyme are favorites for bedding material.
Primroses–make the invisible visible. Eating them lets you see faeries. If
one touches a faerie rock with the correct number of primroses in a posy, the
way to faerieland and faerie gifts is made clear. The wrong number means
certain doom.
Ragwort-used as makeshift horses by the faerie.

Wild Thyme-part of a recipe for a brew to make one see the faeries. The tops
of the Wild Thyme must be gathered near the side of a faerie hill.
Cowslips-these are loved and protected by the faeries. They help one to find
hidden faerie gold.
Pansies-the flower that was used as a love potion by Oberon, a faerie king
thought to have been invented by Shakespeare.
Bluebell-one who hears a bluebell ring will soon die. A field of bluebells
is especially dangerous, as it is intricately interwoven with faerie
enchantments.
Clover-a four-leafed one may be used to break a faerie spell.
Hazel-Celtic legend says it is the receptacle of knowledge; the hazelnut is
a symbol of fertility in England.
Rowan-protects against bad spirits. Used in butter churns so that the butter
would not be overlooked by faeries. Bewitched horses may be controlled by a
rowan whip. Druids used rowan wood for fires with which they called up
spirits whom could be forced to answer questions when rowan berries were
spread over the flayed hides of bulls.

Fairy Ring Mushroom-marks the boundaries of faerie rings.

Plants and the Fae who are attracted to it:

Basil- The Fae of the Basil help us awaken greater discipline and devotion
Buttercup- This flower and its Faerie bring healing energies, They help us
rediscover our self worth
Carnation- Their energy is healing to the body, contact with them strengthens
the aura
Clover- The clover Faeries assist in finding love and fidelity
Daisy- The daisy is a favorite of Dryads (wood nymphs) The Faeries help
awaken creativity
Gardenia- This special Faerie stimulates feelings of peace, The Fae of this
flower are VERY protective towards children
Heather-The Fae of this flower are drawn to humans who are shy
Jasmine- These Fae love to invoke pleasant dreams, They have also been known
to help develop mental clarity
Lily- These Faeries help in the development of purity and humility
Rose- The Faerie of the rose can help in all aspects of love and fertility
Sage- They awaken a sense of wisdom in your life
Snapdragon- These bring humans great protection
Thyme- Thyme draws the wee Folk into your sleeping chambers

Some more flowers that Fae are attracted to:

Achillea millefolium (common yarrow)
Aster novi-belgii (New York aster)
Chrysanthemum maximum (shasta daisy)
Coreopsis grandiflora/verticillata (coreopsis)
Agastache occidentalis (western giant hyssop or horsemint)
Lavendula dentata (French lavender)
Rosemarinus officinalis (rosemary)
Thymus (thyme)
Buddleia alternifolia (fountain butterfly bush)
Buddleia davidii (orange-eye butterfly bush, summer lilac)
Potentilla fruitiosa (shrubby cinquefoil)
Petunia hybrida (common garden petunia)
Verbena (verbenas, vervains)
Scabiosa caucasica (pincushion flowers)
Cosmos bipinnatus (cosmos)
Zinnia elegans (common zinnia)

Light

Faeries also love light so putting many bright white flowers would also
welcome them into your little garden.

If you want to attract water spirtes
Incorporating the sound of water somehow (like a little fountain statue)
would definitely make them happy. And also, pay attention :o ) Work with them,
make them your allies. . .learn about the elemental realms and learn to work
with energy

Here’s a little ritual to make faerie allies:

Air Fairy– Nature: Cloud, Storm  Elemental: Slyph

The power of the eagle
the power of the storm
And the hand of valor
Which a blade well becomes~
Come now breath of Dana

The air fairy is easiset to make contact with during sunset, or on a foggy or
misty day. To connect with this ally means allowing time for cloud watching.
The air fairy is the sculptor of the imaginary world and will
reveal itself through the a cloud formation, in a thunder cloud or a
glittering glimpse from the corner of the eye. To call this ally, you must go
outside in an open space, turn 3 times in a deosil circle, each time throwing
up a handful of glitter into the air. On the completion of the third round,
lay down and say the chant above while looking at the clouds. The use of a
flute or whistle will help call the slyph. They love music and vibrations.
The whistle or flute will help you attune yourself with the air fairy. Once
an Air ally has been found, theirs is the energy of inspiration. They will
help free the mind by drawing you into the imaginary realm, floating you into
unfettered territory so the mind disengages the ego, and your inner
child can dance freely. You will know you have made an ally if you return
from your day dream feeling refreshed and inspired. Don’t forget to ask the
air fairy to identify themselves, providing instructions on how to further
communicate with it. It is also important to present their realm with a gift
(the glitter won’t work).
I would encourage leaving a decorated feather which is to be tossed in the
air and left behind for your new Ally.

Faeries, Elves, & Other Kin

Administrator August, 2009

A Faery Myth


The Wonderful  Tune

Maurice Connor  was the king, and that’s no small word, of all the pipers in Munster. He could play jig and planxty without end, and Ollistrum’s March, and the Eagle’s Whistle, and the Hen’s Concert, and odd tunes of every sort and kind. But he knew one, far more surprising than the rest, which had in it the power to set every thing dead or alive dancing.

In what way he learned it is beyond my knowledge, for he was mighty cautious about telling how he came by so wonderful a tune. At the very first note of that tune, the brogues began shaking upon the feet of all who heard it – old or young it mattered not -just as if their brogues had the ague; then the feet began going – going – going from under them, and at last up and away with them, dancing like mad ! – whisking here, there, and everywhere, like a straw in a storm – there was no halting while the music lasted !

Not a fair, nor a wedding, nor a patron in the seven parishes round, was counted worth the speaking of with out “blind Maurice and his pipes.” His mother, poor woman, used to lead him about from one place to another, just like a dog.

Down through Iveragh – a place that ought to be proud of itself for ‘t is Daniel O’Connell’s country – Maurice Connor and his mother were taking their rounds. Beyond all other places Iveragh is the place for stormy coast and steep mountains : as proper a spot it is as an in Ireland to get yourself drowned, or your neck broken on the land, should you prefer that. But, notwithstanding, in Ballinskellig bay there is a neat bit of ground, well fitted for diversion, and down from it, towards the water, is a clean smooth piece of strand – the dead image of a calm summer’s sea on a moonlight night, with just the curl of the small waves upon it.

Here it was that Maurice’s music had brought from all parts a great gathering of the young men and the young women – O the darlints ! – for ’twas not every day the strand of Trafraska was stirred up by the voice of a bagpipe. The dance began; and as pretty a rinkafadda it was as ever was danced. “Brave music,” said every body, “and well done,” when Maurice stopped.

“More power to your elbow, Maurice, and a fair wind in the bellows,” cried Paddy Dorman, a hump-backed dancing-master, who was there to keep order. ” ‘Tis a pity,” said he, ” if we ‘d let the piper run dry after such music; ‘t would be a disgrace to Iveragh, that didn’t come on it since the week of the three Sundays.” So, as well became him, for he was always a decent man, says he: “Did you drink, piper ?”

” I will, sir,” says Maurice, answering the question on the safe side, for you never yet knew piper or schoolmaster who refused his drink.

“What will you drink, Maurice?” says Paddy.

” I’m no ways particular,” says Maurice; “I drink any thing, and give God thanks, barring raw water: but if ’tis all the same to you, mister Dorman, may be you wouldn’t lend me the loan of a glass of whiskey.”

“I’ve no glass, Maurice,” said Paddy; ” I’ve only the bottle.”

“Let that be no hindrance,” answered Maurice; my mouth just holds a glass to the drop; often I’ve tried it, sure.”

So Paddy Dorman trusted him with the bottle – more fool was he; and, to his cost, he found that though Maurice’s mouth might not hold more than the glass at one time, yet, owing to the hole in his throat, it took many a filling.

“That was no bad whiskey neither,” says Maurice, handing back the empty bottle.

“By the holy frost, then !” says Paddy, ” ’tis but could comfort there’s in that bottle now; and ’tis your word we must take for the strength of the whiskey, for you’ve left us no sample to judge by :” and to be sure Maurice had not.

Now I need not tell any gentleman or lady with common understanding, that if he or she was to drink an honest bottle of whiskey at one pull, it is not at all the same thing as drinking a bottle of water; and in the whole course of my life, I never knew more than five men who could do so without being overtaken by the liquor. Of these Maurice Connor was not one, though he had a stiff head enough of his own – he was fairly tipsy.

Don’t think I blame him for it; ’tis often a good man’s case; but true is the word that says, “when liquor’s in sense is out;” and puff, at a breath, before you could say ” Lord, save us!” out he blasted his wonderful tune.

‘Twas really then beyond all belief or telling the dancing. Maurice himself could not keep quiet; staggering now on one leg, now on the other, and rolling about like a ship in a cross sea, trying to humour the tune. There was his mother too, moving her old bones as light as the youngest girl of them all: but her dancing, no, nor the dancing of all the rest, is not worthy the speaking about to the work that was going on down upon the strand.

Every inch of it covered with all manner of fish jumping and plunging about to the music, and every moment more and more would tumble in out of the water, charmed by the wonderful tune. Crabs of monstrous size spun round and round on one claw with the nimbleness of a dancing-master, and twirled and tossed their other claws about like limbs that did not belong to them. It was a sight surprising to behold.

But perhaps you may have heard of father Florence Conry, a Franciscan friar, and a great Irish poet; bolg an dana, as they used to call him – a wallet of poems. If you have not, he was as pleasant a man as one would wish to drink with of a hot summer’s day; and he has rhymed out all about the dancing fishes so neatly, that it would be a thousand pities not to give you his verses ; so here’s my hand at an upset of them into English:

The big seals in motion,
Like waves of the ocean
Or gouty feet prancing,
Came heading the gay fish,
Crabs, lobsters, and cray fish,
Determined on dancing.

The sweet sounds they follow’d,
The gasping cod swallow’d;
‘T was wonderful, really !
And turbot and flounder,
‘Mid fish that were rounder,
Just caper’d as gaily.

John-dories came tripping;
Dull hake by their skipping
To frisk it seem’d given;
Bright mackrel went springing,
like small rainbows winging
Their flight up to heaven.

The whiting and haddock
Left salt water paddock
This dance to be put in:
Where skate with flat faces
Edged out some odd plaices;
But soles kept their footing.

Sprats and herrings in powers
Of silvery showers
All number out-number’d.
And great ling so lengthy
Were there in such plenty
The shore was encumber’d.

The scollop and oyster
Their two shells did roister,
Like castanets fitting;
While limpets moved clearly,
And rocks very nearly
With laughter were splitting.

Never was such an ullabulloo in this world, before or since; ’twas as if heaven and earth were coming together; and all out of Maurice Connor’s wonderful tune !

In the height of all these doings, what should there be dancing among the outlandish set of fishes but a beautiful young woman – as beautiful as the dawn of day.  She had a cocked hat upon her head; from under it her long green hair – just the colour of the sea – fell down behind, without hinderance to her dancing. Her teeth were like rows of pearl; her lips for all the world looked like red coral; and she had an elegant gown, as white as the foam of the wave, with little rows of purple and red sea weeds settled out upon it: for you never yet saw a lady, under the water or over the water, who had not a good notion of dressing herself out.

Up she danced at last to Maurice, who was flinging his feet from under him as fast as hops – for nothing in this world could keep still while that tune of his was going on – and says she to him, chaunting it out with a voice as sweet as honey -

” I’m a Iady of honour
Who live in the sea;
Come down, Maurice Connor,
And be married to me.

“Sliver plates and gold dishes
You shall have, and shall be
The king of the fishes,
When you ‘re married to me.”

Drink was strong in Maurice’s head, and out he chaunted in return for her great civility. It is not every lady, may be, that would be after making such an offer to a blind piper; therefore ’twas only right in him to give her as good as she gave herself – so says Maurice,

I’m obliged to you, madam :
Off a gold dish or plate,
If a king, and I had ‘em,
I could dine in great state.

With your own father’s daughter
I’d be sure to agree;
But to drink the salt water
Wouldn’t do so with me ! ”

The lady looked at him quite amazed, and swinging her head from side to side like a great scholar, “Well,” says she, ” Maurice, if you’re not a poet, where is poetry to be found?”

In this way they kept on at it, framing high compliments; one answering the other, and their feet going with the music as fast as their tongues. All the fish kept dancing too: Maurice heard the clatter, and was afraid to stop playing lest it might be displeasing to the fish, and not knowing what so many of them may take it into their heads to do to him if they got vexed.

Well, the lady with the green hair kept on coaxing of Maurice with soft speeches, till at last she overpersuaded him to promise to marry her, and be king over the fishes, great and small. Maurice was well fitted to be their king, if they wanted one that could make them dance; and he surely would drink, barring the salt water, with any fish of them all.

When Maurice’s mother saw him, with that unnatural thing in the form of a green-haired lady as his guide, and he and she dancing down together so lovingly: to the water’s edge, through the thick of the fishes, she called out after him to stop and come back. “Oh then,” says she, “as if I was not widow enough before, there he is going away from me to be married to that scaly woman. And who knows but ’tis grandmother I may be to a hake or a cod – Lord help and pity me, but ’tis a mighty unnatural thing! – and may be ’tis boiling and eating my own grandchild I’ll be, with a bit of salt butter, and I not knowing it ! – Oh Maurice, Maurice, if there’s any love or nature left in you, come back to your own ould mother, who reared you like a decent Christian ! ”

Then the poor woman began to cry and ullagoane so finely that it would do any one good to hear her.

Maurice was not long getting to the rim of the water; there he kept playing and dancing on as if nothing was the matter, and a great thundering wave coming in towards him’ ready to swallow him up alive; but as he could not see it, he did not fear it. His mother it was who saw it plainly through the big tears that were rolling down her cheeks; and though she saw it, and her heart was aching as much as ever mother’s heart ached for a son, she kept dancing, dancing, all the time for the bare life of her. Certain it was she could not help it, for Maurice never stopped playing that wonderful tune of his.

He only turned the bothered ear to the sound of his mother’s voice, fearing it might put him out in his steps, and all the answer be made back was – “Whisht with you, mother – sure I’m going to be king over the fishes down in the sea, and for a token of luck, and a sign that I’m alive and well, I’ll send you in, every twelvemonth on this day, a piece of burned wood to Trafraska.”

Maurice had not the power to say a word more, for the strange lady with the green hair seeing the wave just upon them, covered him up with herself in a thing like a cloak with a big hood to it, and the wave curling over twice as high as their heads, burst upon the strand, with a rush and a roar that might be heard as far as Cape Clear.

That day twelvemonth the piece of burned wood came ashore in Trafraska., It was a queer thing for Maurice to think of sending all the way from the bottom of the sea. A gown or a pair of shoes would have been something like a present for his poor mother; but he had said it, and he kept his word. The bit of burned wood regularly came ashore on the appointed day for as good, ay, and better than a hundred years. The day is now forgotten, and may be that is the reason why people say how Maurice Connor has stopped sending the luck-token to his mother.

Poor woman, she did not live to get as much as one of them; for what through the loss of Maurice, and the fear of eating her own grandchildren, she died in three weeks after the dance – some say it was the fatigue that killed her, but whichever it was, Mrs. Connor was decently buried with her own people.

Seafaring men have often heard, off the coast of Kerry, on a still night, the sound of music coming up from the water; and some, who have had good ears, could plainly distinguish Maurice Connor’s voice singing these words to his pipes: -

Beautiful shore, with thy spreading strand,
Thy crystal water, and diamond sand;
Never would I have parted from thee
But for the sake of my fair lady. [a]

[a] This is almost a literal translation of a Rann in the well-known song of Deardra.

Source: Thomas Crofton Croker – Fairy Legends and Traditions, first published 1825

republished by: Collins Press, Cork, 1998.

Faeries, Elves & Other kin

Michele Burke June, 2009

Faeries, Elves & Other kin: The Fae and their Origin.

The name fairy comes from the Old French word faerie. The word faerie as we commonly know it has been hackneyed by using it to describe paranormal beings and the like. Never the less, there is an enormous amount of differentiation in categorizing a faerie from today’s modern literature and those of literature from the middle ages, particularly those of the Celtic tradition as well as from other faerie traditions such as those from  Germany, England and many Slavic countries.

Oftentimes when one thinks about the Fae, they envision them as tiny winged creatures flittering around a glittering unearthly light in some children’s fairy tale or a Disney movie (Tinkerbelle and Thumbelina). These modern Fearies found their origins in the oral traditions, which began to be written down throughout the 18th and 20th centuries.

Faeries can be best described as spirits. They are not divine being because they are not goddess or gods (as some of them would like us to believe,) nonetheless, they are not corporeal (mortal); and for this reason, the Fae are oftentimes, classified as minor divinities or lesser gods.

Nevertheless, if one would for a moment consider the idea of faeries, then they would find that faery folk have been around far longer than most would have expected. According to Joe (1999),

Perhaps the earliest form of faeries can be found loosely in the mythical beings in Greek mythology, such as the nymphs, satyrs and sileni. The nymphs from ancient Greek myths can be considered as fairies and they existed as early as the time of Homer writing the Iliad and the Odyssey. Even the river gods in Greek myths can be classified as fairies. These are spirits or minor deities of nature or of the natural phenomena. (p.1)

Moreover, the Norse adaptations of the Fae can be seen in a vast array of dísir (“lesser female deities in the Norse religion”) (Joe, 1999) and elves that belong to the Teutonic traditions. Valkyries were also classified as faeries.

Who are the Fae? Where do they come from?

Many civilizations and cultures have their own adaptations of faeries. But for the sake of starting somewhere, we will begin with the Celtic tradition. In the Celtic belief there were deities in Britannia, Gaul (Belgium and France), and Hispania (Spain) throughout the time the Romans occupied these regions. However, once Christianity over took the region the situation changed. The deities that were once worshipped before the widespread adoption of Christian beliefs were condensed to the standing of faeries in Celtic folklore and mythology; The same stands true in Ireland and the gods of the Tuatha De Danann who were stripped of their titles as gods and goddess and given instead the roles of fairies or lesser gods (e.g. Lugh and Dagda).

The early Celtic tradition of fairies, the earlier Welsh or Irish deities were not fairies in the customary sense. Their appearance was much like that of mortal man, both in shape and size, with the exception that they have magical and mysterious powers and they appeared to be forever young, save for they do not  have wings contrary to popular belief. Conversely, the Dananns were typically seen as a “race of fair people. They can die just as mortals can, but their lives could last hundreds or even thousands of years” (Joe, 1999).

The major quandary with the way that these earlier Celtic traditions had their status lowered is in how the Christians have twisted them into beings in the service of the Devil; furthermore, Christian authors have written that faeries were in reality demons. Fortunately, this outlook is no longer shared, in our day.

Ending on a Poetic Note

Faery Queen of the Rainbow Realm

Cerulean skies and raindrops form her realm.

On her throne she sits her rainbow hued wings outspread.

Dressed grandly in deep sky draperies, iris blossom crown her head.

From her hand Faery archer’s dip their arrows into her shimmering light,

Taking aim fiery arrows soar high into the stormy night, illuminating the murky sky with polychromatic rays of hope to darkened hearts.

Promising joy and healing to come.

~ Michele Burke (Burke, 2008)

Bibliography and Works Cited:

Joe, J. (1999). Dísir. Retrieved May 18, 2009, from

http://www.timelessmyths.com/norse/beings.html#Disir

Joe, J. (1999). Timeless Myths. Retrieved May 19, 2009, from

http://www.timelessmyths.com/celtic/faeries.html

Spiritfae.com, (1999). Types of Faeries, Retrieved May 19, 2009. From

http://spritefae.com/types.htm

Faeries, Elves and Other Kin

Michele Burke March, 2009

Dryads/ Sidhe Draoi

faeries1 Faeries, Elves and Other Kin

Copyright 2008 Howard David Johnson

Druidesses, Tree Ladies, Hamadryads, Tree Spirits, or in Gaelic Dryads are known as the Sidhe Draoi translated Faerie Druids. The element of the Dryads is the Air however; it is their temperament that best describes them. The Sidhe Draoi or Dryads are spirits that make their dwelling in the trees. Playful creatures are they, androgynous wisps of brilliant uncontaminated natural light flittering through the tree tops playfully acknowledging all human contact, but most commonly seen during the full moon of the Sabbats.

Sidhe Draoi Lore

Handed down by the Sidhe Draoi were the magical secrets of the trees and the means to learn the arts of astral travel and divination to the Druids. It has been said that while there is no harm in following the Sidhe Draoi’s music it may be wise to not stay to long for one may be tempted to stay in their astral realm.

Dryads were also native to many other lands such as Greece, where they are known as Drayades. One infamous Greek Drayades was Daphne, Daphne pursued by Apollo and once she caught him she turned him into a laurel. The Greeks also have the Drus tree spirits, and tree bound faeries Known as Hamadryads. Distinctively different than Celtic Sidhe Draoi, Hamadryads are unable to move from their tree of residence and as such spend their whole lives in one tree, where they were born, live and die.

Contacting the Sidhe Draoi

To contact the Sidhe Draoi you will need to invite them in to your earthly realm. The best way to do this is to find yourself a willow grove or another stand of sacred Druid trees and ask them to come and join in on your ritual, chance are they will be glad to join in but if they are feeling shy they will if they feel you are worthy and your request is fair they will present you a gift of their effervescent energies. However, sometimes you will not even have to invite them if you have wandered unknowingly into the land of the Fae they will oftentimes just appear while you are calling the guardians and spirits of the east.

Magical Help
Thought to be useful; the Sidhe Draoi can be of assistance when one is attempting to connect with deities but only if approached properly they mayhap be swayed into teaching you the secrets of tree magick, astral travel, and divination. It is essential to form a good rapport with these the Sidhe Draoi by frequently working with them, but be patient they love to play games.

Wise Woman Traditions

OSusun S. Weed December, 2008

Frolicking with the Fairies
My friend Elsa always talked to plants. I thought she was crazy. Safely insane, but definitely disassociated from reality. Until the plants laughed at me.

Autumn of 1980, returning home from a rare dinner out after a healing intensive at my land in the Catskills, I stopped to get my mail. An unusual envelope contained a $500 money order, signed “Mother Nature” and this note: “It’s my birthday and I could think of no better gift than giving you the means to build a shelter for your teaching.”

How wonderful. How perplexing. Even way back then, $500 would not put down a floor, let alone walls or a roof! What building could I create with such a large gift of such a small sum? In a waking dream I saw the answer.

I bought a tipi. It arrived. I put it up. I decided to sleep in it, at least until it got too cold.

Have you ever slept outside? If so, you know it is very noisy outside at night. The dark is filled with sounds: mosquitoes and katydids, crickets and frogs, geckos and bats, whippoorwills and coyotes. Those sounds soon became background noise to my nights in the tipi.

Background to the thunderous noises made by the monsters just outside the tipi. It’s amazing how loud a small animal moving in the dark is. No monsters were out there, of course, just the night shift: possums, skunks, raccoons, flying squirrels, and the occasional deer. As I began to recognize the “monster” sounds, they became business-as-usual noises, and I relaxed even more. That’s when the laughter began.

At first it was a quiet chuckle, mirth contained. Then it grew and swelled until it was a belly laugh. Like the rolling of thunder across my mountains, the laughter spread and reverberated.

“Who is laughing?” I thought. “We are,” came the reply in my mind.

“Who?” “Us, the plants.”

“The plants are laughing.” “Yes, oh, yes.”

“Because you are happy or because something is funny?” “Because you are funny.”

“What makes me funny?” “You tell people that herbal medicine developed by trial and error.”

“What’s so funny about that? What other way could we have learned which plants are edible, which are poisonous, and how to use them for food and medicine?” “Trial and error is too slow.”

“But there isn’t any other way.” “Sure there is!”

“What?” “What?”

“What what?” “What are you doing?”

“What am I doing?” “Yes!”

Long pause. Laughter. Peals of laughter. Breathless, red-faced, rolling-on-the-floor laughter.

“You are talking with the plants!”

“Wow! I am.” “That’s how people learned to use us. They listened to us. Just as you are.”

Thus began my lessons from the plants. They have continued until this very day. And will, most likely, continue at least until my death.

“I want everyone to be able to hear you,” I told the plants one summer. “No problem,” the plants replied.

“Remove your shoes and socks; allow the energy of the earth and the energy of the stars to mingle in your body. Take off your glasses and contact lenses; allow yourself to see as you see, not as you are supposed to see. Spend less time at high speeds in metal containers; allow your timing to be set by the sun and the moon, the season and the weather. Sleep in a round structure. Our voices get caught in corners.”

Do you want to contact the devic realm? Find the fairies? Talk with the plants?

The simple answer is: “Be in Nature, not on your terms, but on Hers. Put your bare feet on the ground. Be quiet. Be receptive.”

The slightly more complicated answer is: “Choose one wild plant, small or large. Breathe with it for at least ten minutes every day. Be barefoot. Be quiet. Be receptive.”

As you open, you will discover chaos. When asked how to distinguish a wild plant from a cultivated one, I say: “Cultivated plants are neatly planted; wild plants flourish in chaos.”

Chaos is a treat to fairies and a threat to humans. We like fixity, and dislike change. Nature knows that fixity is death. Life is change. Balance is the step before death. Life is dynamic disequilibrium, never static. Life grows, changes, ages, gets diseased, rots, molds, and is recycled into more life; it is never perfect, never done. Life is chaotic. Death is rigid. It resists and refuses to interact; it holds itself aloof; it is in control.

Nature is chaotic. It doesn’t like straight lines. When I am in the woods, the path curves, the trees have fallen helter-skelter, the wildflowers bloom in impossible, improbable places, there is always a miracle. To describe the living presence of Nature in her creative chaotic wholeness, we can use the words “deva” and “fairy”. Fairies flee gardens planted in neat rows. To attract fairies, practice being at ease with being a little out of control.

Are fairies and devas different? Fairies are in the middle of it all; devas are “above it all”. Fairies are local; devas are international. Fairies are flighty, flirty, changeable; devas are responsible, staid, dependable. Fairies sparkle; devas emanate. Fairies party; devas oversee. Fairies may be invited into one’s garden; no one would dare ask a deva to do anything. (A deva may well ask you to do something, however.)

Lore and legend have it that the fairies spend half the year underground and half the year above ground. The fairy gate opens May 1, on May Day. It closes October 31, on the Day of the Dead. Fairies only frolic in wild places, so leave a little corner of your cultivated land wild – a “Fairy Corner” where chaos can reign.

To invite the fairies: On or near to May Day Eve, eat delicious foods, drink ravishing drinks, enjoy stirring music – better yet – make intoxicating music, sing, dance, take off your clothes, expand your senses, fall in love. If you invite fairies to your home and grounds, remember: Fairies love fun, best to laugh at what they do. Fairies love to confuse things, best to delight in it. For fairies can be mean, and if you’re sullen, they can cause all number of small ills. It is said that fairies like milk and pineapples. It is not unwise to leave them small gifts.

“We are the devas. We are the fairies. We are the trees. We are the rocks. We are the blooming plants and the floating spoors. We are the voice of Nature. We are Green Blessings.”