Wednesday, 19 December 2007
So here is the premise: every now and again I will do a Google image search for a deity an post a representative sample with comments. I will stick to clearly intentioned art, so for instance taking only works intended to be that deity rather then something which i can use as being representative. On which subject, there is some awesome stuff out there! I have this image which is the cover art of the latest Mastodon album and this is what I think is probably the best Horned God image ever:
So, I will begin with Blodeuedd/Blodeuwedd: that wild and willful female from the story of Lleu. She who was transformed into Lilith-like owl spirit doomed to haunt the night. She who plotted to kill her husband who she was created to marry. For such a strong and wild lady with such a tragic ending we might expect some powerful imagery.... alas no as I found torrents of shitty guff transported down my telephone line and onto my laptop.
This image pretty much encapsulates the artwork out there of many modern pagan deities - utter shit. This Blodeuedd seems to fit into the vacuous and stereotypical image of her, that of a the flower maiden all pretty and floaty. It typifies the white lighters out there who tend either through ignorance or denial to avoid the less pleasant sides of many deities. On a more critical note, this picture is simplistic and childlike but not in a good way, its lacks and depth to it. She has wonky yes and the owl has a wing more out of place than the jumbo jet at Lockerbie. This is bloody shocking and whats worse is this and its ilk are pretty much all that is out there. This picture on the other hand:
Is much more what I like, its is far less literal in its approach, it incorporates the owl and 'human' aspects in a much more abstract way. This leaves the viewer to build up the image of the deity in thier own mind rather then accept at face value the artists impression of the deity. Faceless art and sculpture of gods always have more impact than those with a carefully produced face. This picture would be better if it was a little darker I think.
I cant be doing with any more of this, I like Blodeuedd, I should look into her much more especially the Lilith like association. This scouring the net for shitty pictures seem like adding to the insults that have been heaped upon her in thousand shades of nasty paint.
Tuesday, 11 December 2007
I volunteered to read and review a book for Pentacle; A Faery Treasury by Jacky Newcomb and Alicen Geddes-Ward. I expected a fetid heap of nonsensical fluff and by the Gods did i get it.
I wont go into too much detail here otherwise it will spoil the review, also, I think i might write an article on the fondness and lack of critical faculties when it comes to the fae within modern paganism. Suffice to say these choice quotes popped out of the page:
"King Arthur is thought to be a faery king and god incarnate in a human body"
"unicorns and the loch ness monster [are faery creatures]"
There is also remark abut ho first we have to imagine the faeries and they will appear, in the image you imagined, of course this isn't making them up! Jesus suffering fuck.
Then there is the hypocrisy throughout the book.
Friday, 30 November 2007
Anyway, in setting up these profiles I was looking for something very antithetical to the usual pagan avatars. I settled on this beautiful image I found on the net…
Close up- it is extremely beautiful and captivating, peaceful even. Sadly this doesn’t translate when it is reduced to avatar size and look like a cute bunny hopping with glee. Perhaps this hidden irony is worth it.
However, the other night i made a midnight foray to Sainsburys and on the way go to see Orion looming in the sky above King's
This idea of utilising stars and constellations in my personal practice is something I have given thought to in the past however not really done much with. Perhaps that is because they tend to be more representative of the ‘out there’ rather than the ‘down here’ and ‘all around’ which I associate deities with. That said, I wonder if perhaps they could be used more in a regulatory sense – that of identifying hen a particular deities time has come within the year. So for instance, when Orion pops his head over the winter horizon, Bendigeidfran is in ascendance and dominance as opposed to the Plant Don during the summer months. Then of course I need to look at which stars typify the summer sky. A brief Google search doesn’t seem to turn much up so I think I shall have to pay a visit to the Greenwich Observatory (damn shame).
So perhaps I could look into using the stars in this manner. It is probably well worth looking into this far more. Hell, I’m sure there a few websites where I can ask questions.
Wednesday, 21 November 2007
Today we got moved to another part of the office complex, up on the 3rd floor in the corner out the way – nice spot, smaller desk. Next to my desk is a potted tree type of thing which is handy for screening me and my desk though I can’t see my boss approaching. I noticed something in the gravel like decoration around the base of the tree so I looked down and its a child’s plastic toy/figurine. It is a wild boar. Yes it is a huge coincidence and a monstrous case or serendipity. Why would people working in an office have a toy boar?
I want to take it as a positive ‘sign’, but I mean, kids toys again? The Baron and Arganee I can understand, perhaps there is more to Mochon than I thought.
Tuesday, 20 November 2007
Seeing as I enjoyed writing the articles for Pentacle and have so far enjoyed the work in putting them together and also the website that kind of acts as a supplement to them, I began thinking (after suggestions were made) that I could do more work and come up with a book. The book would be a much fuller study of the myths placing them within a polytheistic religious system, adding a different dimension to the work out there now, in fact a totally new way of looking at them seeing as nothing of any value is out there which does this. So, my original intention was to tackle the book in the form of three sections dealing with a different cult; Crow, Bull/Eagle and Horse. then came along this idea about the swine god, he emerged out of a need to write a fourth article for Pentacle and a recollection of a sentence in P K Ford’s ‘The Mabinogi And Other Medieval Welsh Tales’. This culminated in the idea of a lost swine god cult in Britain and a means of possibly resurrecting it using existing myths, legends and folklore. The article went well as far as I am concerned though I haven’t heard of any reaction from the readers.
This whole idea of a swine cult focussed on Mochon has pretty much taken over, not only in terms of research for writing but also in terms of my own religious focus. I find myself working towards this cult to the detriment of all other Brythonic work. So now I am thinking it best to immerse myself in this totally, leave aside the others and focus on this for now. Where this will lead in terms of the book I don’t know, perhaps a book of its own or perhaps a year of study and experience which will form part of a bigger book.
So that’s the current situation. Oh, and I have some Datura seeds to plant some spring. Gods help me when they flower.
Ok well there is a fair bit to say so perhaps it should be broken into two.
First off, on the news front; I have been asked to be on the council of Brython. This is a group of people with Brythonic spiritualities/religions. The aim is to provide a place where people can discuss and further their own study; somewhere we can share ideas and experiences. The website is www.brython.org.uk.
Also, I am now the PEBBLE rep. for Pentacle media (the community side of Pentacle magazine). This means working together with other pagan groups to further the recognition and rights of pagans in the UK. Their site is www.pebble.uk.net. I’m not too sure how I will get on with this though I will give it a bloody good go.Lastly, there has been a bit of a furore over the past week regarding a barrow within Ravenswood. Back-story; one member of Chiltern Kindred (heathen group, founders of Heathens for progress) passed away a few years ago and a barrow was raised in Ravenswood to hold some grave goods, her ashes were scattered elsewhere. The owners split up and the woods passed into the ownership of Paul. Jeanette remained a member of CK but was banned from the site – long story – so, Stuart (brother of the deceased) plus a few others it seems planned to go dig up the barrow and retrieve the goods. This he did, without even asking Paul (who had sworn an oath to protect the barrow). Now, the CK stand behind these actions and support Stuart fully. And they speak of honour. Where is the honour of sneaking and plotting to trespass? Where is the honour in these actions? It’s bloody disgusting. Whilst I support his right to get the goods, I abhor how this was carried out. On a side note, it was a botched job too – he didn’t even get all of the goods. Discussions have gotten very heated on this subject with CK threatening libel (no hope) and requesting discussions on other fora are deleted or hidden (fat chance). Many people have complained to PEBBLE which should be interesting as one of the CK is on the committee.
Monday, 19 November 2007
I have internet at home again. What a bloody saga that was!
So what has happened in the meantime, having been in touch with Mark and he tells me that Mochon would be the perfect Cymric version of the Gaulish Moccus, both being the correct derivation from Mokkonos (sp?). so that’s that worked out.
I am working on a mythic cosmology based around Mochon and was getting somewhere, on the basis of a male-female partnership tying into the agricultural year. This was working out and looking rather promising until I twigged that it was essentially the modern Wicca derived neo-pagan mythic yearly cycle. This isn’t what I was intending! So I have scrapped that.
If I am aiming for a cultic reconstruction I think perhaps sticking to a single deity is best, so Mochon as a sole focus, hermaphroditic, self sustaining and giving birth to all agriculture etc. Creative and destructive, summer and winter and so on. This will take a lot more work.
On a positive note, Emma is preparing a pig skull for me. Should be ready in a few months.
Monday, 29 October 2007
Last weekend was the Halloween bash in central London, as usual I was there the whole time. I was helping run the kitchen both days. All very good fun. It never fails to disappoint.
What was great to see were new stallholders who were there for the first time at this bash. Emma from Occult fetish was there (the lady I got the horse skull from) and so I understandably bought a fair bit off of her this time – magpie wings, leg and some boar teeth. She also threw in a free dried crows heart – not sure what I will do with that one! Nicky bought me a fantastic boars head pendant – cant help but love her to pieces and cant wait to go stay with her this coming weekend. Another new stallholder was a lady called Helen Leaf who had a supply of deer skins amongst other things – they were gorgeous. After a chat she told me she had a boar skin at home and would bring it in the second day, which she did and it was fantastic. After a lot of chatting she will be calling me when she gets a boar skin in this winter so that I can go down to Kent and help her prepare it prior to tanning. I will be helping to prepare my own boar hide. Cant wait.
On the subject of pigs and boars, I have begun constructing a cult fetish for my Moccus (I must find out what the Welsh equivalent would be – Mochon perhaps – must get in touch with mark about it) fascination. Currently it comprises three boar tusks, a string of antique pigs teeth and two large nape hairs from a wild boar skin. I would like to get some wheat and barley stalks too but fear these will be too brittle to work with unless they form a small dangly piece. The main body I would like is a carved stick of beech with some boar and sow imagery on it. I could always go with pyrography as I know a very clever lady who could do it for me, that being the case the stick could itself be the tale of Henwen and Twrch. So, with this central body engraved or burned, I will tie on the tusks and teeth, bind the hairs on with beeswax and then hang further cultic items from it. I’m thinking that perhaps a length of beech 2 feet long and perhaps as thick as my wrist. I can source the beech when at Nicky’s place this weekend.
As to the Baedd Gwyn book I have started, I’m beginning to wonder if perhaps I should focus on one bit at a time and maybe stick to the Pig Cult work for now and prepare a manuscript for that. Then I can work on further manuscripts in the future until I eventually knock out four books in total. This will also mean that of the next year I can live out what I am writing about, perfect and experience it too. This is going to involve a lot of thought. I mean, if I break it down into a few smaller books then I wont get anywhere near 50,000 words and so will have a harder time getting a publisher which then forces me to consider self publication. A scary yet appealing idea.
Monday, 15 October 2007
So, now that i have fulfilled my obligation to Pentacle, th next writing project on the horizon is that book. Shit.
Tuesday, 9 October 2007
Ok well this is the first blog entry in a while and rather than try to produce some extensive ‘what I did do over the summer’ style post, I think it better to simply carry on were I left off.
This afternoon I went to see some of the sights of
Anyhow, what I did notice were three commissioned sculptures on pillars around the plaza with the titles ‘Angel 1, 2 & 3’. They took the form of three carved stone heads atop pillars. Not exactly Brythonic statuary, but as things are, three stone heads atop Lludd’s hill go, they are very nicely appropriate I felt. What is also nice is that if an office block or two were to accidentally fall over Lludd’s hill would overlook the Thames in a manner similar to the Lydney complex dedicated to Nodens overlooks the
My new master plan is to head back to Ludgate Hill one evening with a bottle of something alcoholic and make a libation at the foot of the pillars with their heads. Then perhaps walk down to the
Thursday, 13 September 2007
Saturday, 18 August 2007
There have been conkers out on the horse chestnut trees for weeks now, but today i found the first one on the pavement on my way home from work. We have had blackberries in the garden for near on a month and the apple tree up the road has been shedding red fruit for a few weeks also.
Living in the city does tend to preclude me from a lot of the seasonal indicators, however I think it might be a good idea to try to keep track of whats going on about me. Especially to compare these indicators on a year to year basis.
Monday, 6 August 2007
I’m still powering my way through Will Parker’s ‘Four Branches of the Mabinogi’ at the moment. I have just gotten to the chapter concerning the fourth branch which surrounds the Children of Don and have come across something which I found very interesting and also useful as it confirms some of my own thoughts.
It centres on the successive takeover of the children of Llyr by the children of Don. Parker uses prehistoric evidence tied in with the myths to begin to put the mabinogi into context within a changing society in
Next come the Son of Beli Mawr. Parker believes that these are the later Belgic peoples, the ‘Celts’ so to speak and as such were also slightly more warlike. Rather than totally succeed the children of Don there seems to be much more of a co-existence, now as there is no evidence of genocide as these Belgic peoples move into
It would seem that Beli Mawr ISNT Belenus at all but an historical figure, though whether he may have become ‘elevated’ as the mighty dead into an avatar like role remains to be seen. More pondering on this point I think.
It is certainly nice to have some of my own thoughts and ponderings confirmed in this way.
Friday, 3 August 2007
I finished the last article in a series for Pentacle magazine last night. This one has been difficult to write. The previous three pretty much formed themselves and after the third drew themselves to a close, so to go on and produce a fourth and final piece was a proper pain in the arse. Once I had done an introduction and then two pieces on the two main families I was at a loss as to where to go next. I had considered some sort of ritual work, perhaps something that gives the reader a kick down the path now that they have been shown where it is. it was a rather clumsy idea that formed into a piece called ‘The Four Cults’, an idea that had come to me on the walk home from work one day. It didn’t really work out and I was at a loss as how to write fully about this idea when it is something I had only just come up with and hadn’t had time to ‘work’ with so to speak. Anyway, the editor squished the idea and got me to do something else which turned out to be a blessing and a curse, a blessing for preventing me turning out a pile of shit and a curse as it now meant I had to come up with a whole new idea.
As it happened, something else was in my head from reading a passage from P K Fords ‘The Mabinogi and other Medieval Welsh Tales’; namely his mention of Culhwch in terms of a much older swine god story. So, I went back to this idea, pulled at pieces of it and rebuilt it with some other mythological and folkloric characters and the result is… interesting.
The key thing it has dome is make me think about whether this kind of construct has validity. Certainly anybody out there following some sort of reconstructionist path has to do this rebuilding at some point and when they do it works for them. Presumably. so what I now have is a new way of looking at things, a new means of approaching the year as it revolves and a new mythos that can be woven into that cycle, and it works! Having read it through it really fits the bill, and so what if it is reassembled from bits and pieces from a mythological past, if we don’t do this sort of thing then what’s the point? The gods themselves will happily adapt to new territory even if it is temporal.
What has also struck me today is that this new construct bears a resemblance to another construct I have been thinking about lately and had published in the Beltane issue of Pentacle, namely that of the ‘truer’ nature of Branwen and her brother Bendigeidfran.
Tuesday, 24 July 2007
This is a mammoth book, at over 600 packed pages. What sets it apart from any other of it's type is that Will has formed a synthesis of the mythic material with it's sources with interpretations, added to this he has placed the whole mabinogi within the context of prehistory and medieval history and politics. This effectively means that the mabinogi is studied in the context of the people with which it arose, evolved and developed with prior to its eventual committal to parchment.
Last night I read through the second chapter concerning the first branch. This book is stunning. He has taken the individual branches and clothed them in a colourful series of leaves, twigs and buds. his means of treating the mabinogi is astounding, the work that must have gone into this book defies comprehension. It is going to take me a while to read the book in all, especially with work at the moment. however, I cannot wait to get more reading in. Once done I think I will start all over again but make notes also. This is a bittersweet time - I have in front of me a wonderful work which I want to devour and read from cover to cover, however I also want to absorb it fully. I cannot do both at once which is terribly frustrating. Patience.
HIGHLY recommended. I suggest buying it straight from the author via his website.
Monday, 23 July 2007
This is the standard cosmology that interprets the interaction of the mythic with the wheel of the year (though you may not accept this modern contruct you should at least be able to see it as a model to rationalise the changing and cyclic seasons). So, where do we stand with climate change. We are told to expect damper summers and milder winters. How will the cosmology change if at all?
It didn’t feel like Lammas, in fact I wonder if Lammas as such will happen this year at all. The weather has been horrific and the crops must be largely spoiled. Well, that was something worth remembering during the ritual. Once checked into the hostel we found we had a lovely big en suite room with a balcony. All our belongings were dropped off and we had a chat – including a discussion on the changing cosmology for this year with regards to the foul weather and the harvest being poor. The rain eased off and we went hunting for a ritual site. The hunt was not good. That area is largely waterways and lakes with narrow marshy land interspersed amongst it. To cap it all off the bloody rain started pissing down again. It was not going well.
Then, on the way back towards the hostel I saw the only oak tree seen thus far, next to it a small path leading off into the trees. Could it be? We walked a few yards down the path and a fox bounded into view ahead of us and then bounded off down the path away from us. This was significant. Really, it was. Ahead we found a lovely clearing next to a path and on the path underneath an overhanging beech was a wooden seat. This seemed like just the place, admittedly it was possible someone would come along, but at night with such disagreeable weather it was unlikely we would be bothered. This was it, perfection. Then the rain started again with a fury that soaked us all to the skin. We trudged off back to the hostel, the idea of an outdoor ritual disappearing like the sun behind the black rain clouds.
In the end we conducted the ritual indoors in the spacious and dry room at the hostel. Drinks were raised for those who needed it, for causes that needed attention and for Lug that he return next year with his usual vigour. Once the celebration was done we had a party (and by that I do mean cake, picnic and paper plates) for L’s birthday and drank plenty of wine. Joy of joys, S made warm rum bananas on the disposable BBQ we had on the balcony.
After rising fairly early for a meagre breakfast and to check out, we headed for the nearby town of Royston to see the Knights Templar cave with its early Christian carvings. Very beautiful indeed carved into the surrounding chalk. Some of the pre-Christian symbols were very eye opening, especially the horse carved next to a vulgar Sheela na Gig.
To round the day off, we bought picnic food and headed to common land outside of Royston, and sat upon tumuli and ate well, then after a snooze in the sunshine I spent some time gazing through the wild grasses at the blue skies above, fluffy white clouds skipping along on the breeze and wondered why the hell it could not have been like this the day before. It was nothing short of a magical few minutes with nothing but me, the wind in the grass, birds singing nearby and a beautiful summer afternoon.
Tuesday, 17 July 2007
This then brings me to Lammas. This coming weekend the coven will be having a get-together to have our Lammas celebration. Normally I would think it is a little early, especially as I am one of those people who likes to take their festival cues from the land around me, this year I think it might not be too far off time wise. Certainly the harvests are going to be affected by the recent rain but other then that I feel the harvest is not too far off. There are some stray wheat-like grasses growing around the city and they all turned golden 2 weeks ago.
So what is Lammas/Calan Awst to me?
It is the harvest. Back home they will be harvesting the barley and making the straw. And I can see why there was a celebration after that was finished! There are plenty of traditional customs to do with the last of the harvest and the process itself, mainly to do with the last of the sheaths of grain. These days it is about remembering that all I have, all I have achieved and all that lives is built upon the blood of sacrifice. The blood on the corn. The sun has given its strength and weakened, just as the people would spill their sweat and blood to bring in the grain and straw to ensure their own future.
The sun is weakening, the days are getting shorter. The summer is still here and it will still be warm for many weeks yet, however it is clear that the tide has turned and the balmy, blissful last touch of the sun is on its way to be followed by the bite of Calan Gaeaf.
Sunday, 15 July 2007
Saturday, 14 July 2007
First of all I want to get my thoughts on the horse skull as a cult object out in the open. As I have mentioned, I am very much a physical person and tend to use physical object as a focus and ‘starting point’. My current inclination is towards the plant Rhiannon and as such wanted to use a horse skull as a focal point, in fact the altar which will serve as a cult focus. The skull itself is a by-product of the food industry (the body went to France – not on holiday) and to my mind what I have done in using it is not immoral or dishonourable. Rhiannon is a sovereignty goddess and like many other sovereignty deities in Europe is associated with horses. You could say that she is a horse herself, in fact it is rather likely that she was even more hippomorphic in the original mythos. I don’t think that the argument that we don’t eat horses in the UK because they were taboo hold much water, they were far more useful alive than as food and I’m sure at some point they were eaten in times of need. It is the same with cats and dogs – these animals were workers, not food.
To my mind, by having a horse skull forms a link to the horse goddess. It is not as if I went out and killed it purely for this purpose, I simply made use of a spare part. This is my reasoning, I am comfortable with it and in time when I start to use the skull, I am sure that Rhiannon herself will let me know if this displeases her.
* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
Now, to the Mari Lwyd. The current tradition is that the ML was thrown out of the stable of the nativity and is wandering to find a place to stay. An alternative is that it is a retelling of Mary and Joseph’s wandering to Egypt with her divine child. Take a step back in time to Greece. Demeter wandered the earth looking for her kidnapped daughter Persephone, at one point taking the form of a horse and subsequently mated with the sea god also in horse form. A quick digression here – Teyrnon Twrfliant is clearly a sea god (the epithet Raging Sea gives that away) and his original lady friend was Rhiannon the horse goddess, their child can be seen as the divine child who was kidnapped by otherworld forces. This looks awfully familiar to the Demeter episode. The only missing part is Rhiannon’s wandering to find her lost son. The ML’s wandering from home to home as the grey mare at winter shares a parallel with the Demeter myth, especially in the sense that Demeter’s wandering caused winter to come for the first time as nobody was around to tend to the land in her absence. The wasteland/winter theme still arises in the third branch when Pryderi and Rhiannon are kidnapped for a second time.
So, to tie up my rambling, perhaps what we have here is a continuation of a Rhiannon myth in which she is wandering the landscape searching for her son. These themes have continued into the Christian tradition associated with the ML. to me it looks like a very interesting connection, though whether I can convince others is another matter.
Ettlinger, E. 1944. The Occasion and Purpose of the Mari Lwyd. Man, 44; 89-93.
I have managed to get hold of these four essays from an online source with a view to looking at the academic opinion of the Mari Lwyd tradition. The tradition as we know it is fairly straight forward, however I am interested in it's origins and what it's early significance might have been. Of particular interest are the alternative names for the Mari Lwyd; the 'Grey Mare' and the "Aderyn Pig Llwyd", or the 'Bird with the Grey Beak'. These two certainly hint at a tradition older than that of the connection with the virgin mary. The horse and bird association strikes a chord with me with regards to a particular hippomorphic sovereignty goddess, though whether this is justified or not remains to be seen.
Peate's first piece (1935) is an overview of an occurrence of a wassailing cup. He makes mention of the fact that wassailing generally accompanied the Mari Lwyd procession. He also mentions the widespread appearance of the Mari Lwyd, even up until 1934 in
Peate's 1939 short communication he tells of further research which back sup his assertation from 1934 that the Mari Lwyd was originally widespread even though the remnants are much more limited. He talks of a piece from 1798 which talks of the Mari Lwyd in use in north
Peate's 1943 discussion is a much fuller account and investigation into the origin of the name Mari Lwyd and what actually occurred as part of the Mari Lwyd processions. Included in the essay is this passage of note:
It has been suggested (by my wife, to whom
I am grateful for drawing my attention to the
possibility) that Mari may be nothing more than
a borrowal of the English mare, which was (as in
nightmare) a female monster supposed to settle
upon people to pound them to suffocation.
Professor W. J. Gruffydd informs me that down to
about 1400, mare in English would be regularly
pronounced mari. The form could have been
borrowed unchanged into Welsh, the adjective
lwyd, in such a case, having its ordinary meaning
of ' grey.'
There is much to be said for this suggestion.
The consistent feature of the Mari Lwyd, as of
associated customs farther afield, was that it was
meant to frighten and to horrify (cf. ' night '-
mare), and at least one case of death from fright
is known from
noted further that the horse is referred to in the
traditional verses as Y Fari and even Y Feri, i.e.
always in the feminine and without the adjective.
Mari Lwyd, therefore, may,& nothing more than
the ' Grey Mare.'
It is interesting to note that there was an element of encouraging the spring to return in some of the rhymes and songs sung as this stanza from one song suggests:
Roedd yn ddefod mynd a gwirod
Gwyl fair forwyn ddechre gwanwyn.
It was a custom to bear drink at the Feast of the
Virgin Mary at the beginning of spring.
This element has been used as a suggestion that the pre-Christian aspect of this custom was all about welcoming back or encouraging the spring.
The final essay I have read was Ettlinger's 1944 offering. This is an in depth and involved piece which i cannot really summaries here and do it justice. Suffice to say that she makes an excellent case for the Mari Lwyd originally being the 'Grey mare', the Nightmare and a figure associated with death, the dead and the otherworld. She makes the case that Calan Gaeaf/Halloween would have been the original time when this spectral horse would have wandered the land of the living. I find this last essay to be the most intriguing, particularly when taken alongside some of the work put forward by Peate in his last 1943 essay, notably the italicized paragraph above.
My own personal digestions of these works will have to come soon.
Friday, 13 July 2007
The tradition of leading around the Mari Lwyd still goes on today in south Wales and also in some parts of west Wales. The example I know of is in the Gwaun Valley in north Pembrokeshire.Marie Trevalyan wrote about this winter tradition in her 1909 book on Welsh folklore and customs:
The Mari Llwyd, or "Holy Mary," was an exhibition made up of mummers dressed in all kinds of garments. The most prominent figure was a man covered with a white sheet. On his head and shoulders he bore a horse's head, fantastically adorned with coloured ribbons, papers, and brilliant streamers. Youths bearing burning brands, and small boys dressed up as bears, foxes, squirrels, and rabbits, helped to swell the throng. In some parts of Wales, in the far past, it was customary for a woman to impersonate the Virgin, while Joseph and the infant Christ were prominent. But in later times these three characters were omitted, and a kind of Punch and Judy exhibition was substituted. The Mari Llwyd was always accompanied by a large party of men, several of whom were specially selected on account of their quick wit and ready rhymes. The mode of proceeding was always the same. All doors in the parish were safely shut and barred when it was known that the Mari Llwyd commenced her itinerary. When the party reached the doors of a house an earnest appeal was made for permission to sing. When this was granted, the company began recounting in song the hard fate of mankind and the poor in the dark and cold days of winter. Then the leading singer would beg those inside to be generous with their cakes and beer and other good things. It was customary for the householder to lament and plead that, alas! times had been bad with him, and he had little to spare. Then began a kind of conflict in verse, sung or recited, or both. Riddles and questions were asked in verse inside and outside the house. Sarcasm, wit, and merry banter followed, and if the Mari Llwyd party defeated the householder by reason of superior wit, the latter had to open the door and admit the conquerors. Then the great bowl of hot spiced beer was produced, and an ample supply of cakes and other good things. The feast began and continued for a short time, and when the Mari Llwyd moved away the leader found contributions of money in his collecting bag.
Many specimens of the introductory rhymes, the challenge from without, the reply from within, together with the verses sung when the Mari Llwyd entered the house, and afterwards departed, are still preserved and well remembered.
When the Mari Llwyd was badly treated, the revenge of the party was boisterous. In some places the men forced an entrance, raked the fire out of the kitchen grate, looted the larder, and committed other depredations.
Some people think that the bony horses head used in what is called the "Mari Llwyd" celebration was an emblem of death, or a symbol of the dead, and not a remnant of pre-Reformation days and the Virgin Mary.
I have been told that in the seventeenth and early eighteenth centuries this celebration was called in many parts of Wales the "Mari Llwyd," meaning the "Grey Death," a symbol of the dying or dead year.
The skeleton head and shoulders and the skull of the horse, accompanied by a procession of sight-seers and dancers, point to the Mari Llwyd celebrations as a lingering vestige of ancient horse worship common to the Celts, Teutons, and Slavs.
My mandrake seedlings are doing really well. I was given them by a friend at the
I am one of those people who likes physical things, perhaps it is the Taurean in me (if i went for the whole astrology bollocks) who wants to have objects to touch and focus on. Many people on the pagan scene will tell you that these things are just trappings and are totally unnecessary. I agree with them to an extent. You don't 'need' anything really, it is all about you and your mind. However, having these physical representations are very helpful, they help focus the mind, they help ground us and bring us to a central place. When it comes down to it I can do without the physical, but for the time being and whilst I'm not under pressure and put on the spot I will keep my tools, I will keep my statuary and I will keep my lovely new horse skull.
Which brings me neatly on to the aforementioned horse skull. I picked it up for £80 from a stall at the Ludlow Esoteric Conference. It was a bargain. The lady who was running the stall had some fantastic 'dead stuff and their bits' and also has a website called
As to the purpose of the skull, my current thinking is to use it as the altar to a horse goddess. The name should be self evident. I have a few ideas as to how this will be set up and used including in the future an adaptation of the Mari Llwyd tradition. This old Welsh custom certainly bears the hallmarks of pre-Christian ritual/custom and the derivation of the name is also interesting. I have a couple of journal essays which discuss this and shall post more details in the future.
Now, the conflict that has arisen is a question; should I be using a horse skull as a means of focusing my veneration of a horse goddess?
Sunday, 8 July 2007
I didn’t go to London for the weekend multifaith event in the end, I have come down with something flu-like and so stuck at home to recover and rest. This means I have been in bed most of the weekend playing with the laptop and watching films.
Other than some household chores, I have gotten around to reading and digesting an essay I obtained discussing Pryderi and Mabon. By Mabon I do not mean the autumn equinox as some pagans seemed to have erroneously named it, including Raven Grimassi who I had a run in over this point. It can be read
Hamp’s essay essentially looks at the linguistic development of the word ‘mabinogi’ and he comes to the conclusion that it means (roughly) “Exploits of the family of Maponos”. His other conclusion is that the Family of Maponos went like this:
Tigernonos* and Rigatona** were the parents of Gwri/Pryderi, Gwri was consort of Matrona*** and their son was Maponos****. This is certainly different to most perceived genealogies of this family. I will certainly be looking at rebuttal and support for this idea. So far, I have seen P K Ford in favour of this family tree.
*Teyrnon, **Rhiannon, ***Modron, ****Mabon
Thursday, 5 July 2007
- and use this as the platform for the projects I have underway.