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Volundr

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Volundr last won the day on March 8 2019

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About Volundr

  • Rank
    Newbie

Converted

  • Gender
    Canine
  • Location
    The New World and the Old
  • Interests
    Beekeeping, Old World Crafts, Gardening, Metallurgy
  • How familiar are you with witchcraft?
    Very familiar, a path that chose me from a very young age and one that I've followed (and fallen on) in service.
  • Have you explored other paths?
    I have, finding commonality amidst many expressions of faith, but I am devoted to my own course.
  • Have you ever worked with Traditional Witchcraft?
    Yes, both solitary and in traditional covens.
  • What does Traditional Witchcraft mean to you?
    A craft, handed down by the ancestors be they of blood, bone, or spirit. Witchcraft is the arte of becoming whole. Waes Thu Hael.
  • How long have you worked with witchcraft in general?
    From childhood.
  • What brought you to our site?
    Another member recommended.
  • What do you expect to get from this site, and what do you expect to contribute to this forum?
    I hope to find a sense of community down this lonely road, and to offer my own perspective and counsel as a wanderer of its crooked path.
  • Do you belong to any other online witchcraft sites?
    Formerly yes, now just a solitary wanderer.
  • What are your strongest points in witchcraft?
    Contact.
  • What are your weakest points in witchcraft?
    I can be impatient.

Recent Profile Visitors

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  1. I would just like to point out, that in relation to certain poisons - you can't build up immunity, but you can build up tolerance which isn't quite the same. For example, many of the plants within the Solanaceae genus weaken the heart, as tolerance is built overtime the damage to the heart would not only be irreparable but deadly. So, read some Parcacelsus and seek to understand how certain toxins, venoms, and poisons bilaterally effect the human body - many potentially could be tolerated but the cost of such might be too great.
  2. Perhaps It wasn't Epona though and Howard assumed that facet (Epona wasn't a Saxon goddess). Settlement myths of the early Anglo-Saxons tell us that two semi-divine twins named Hengst and Horsa are credited with leading the Angles, Jutes, and Saxons to what is modern-day Kent and East Anglia. In the myths, Horsa was killed fighting the Britons whereas Hengst became the first 'King' of the Saxons. Very telling, and quite a familiar myth in comparison.
  3. It is of interest that we expand our scope beyond traditional European beliefs, and thank you for mentioning the Code of Hammurabi. I however disagree a bit with your last statement Caps, in that I do think the translation is rather important as this helps contextualize a cultural understanding of the aforementioned (I'll get to that in a moment). Speaking of the Mesopotamian's, the Maqlu texts written in the first millennium BC are a series of tablets which outline rather complex 'Anti-Witchcraft' rituals, the performer of the rite is identified as an asipu, meaning exorcist or rather a practitioner of what may be called legitimate magic (priestly). The rite begins first with a petition to the Gods to attend and secondly whereby the performer identifies the Witch as the cause of the illness at hand. Lastly the opening of the ritual petitions the Gods to act as divine judges and to grant a decision; "Stand by me Great Gods and give heed to my suit, Judge my case and grant me an (oracular) decision". What is interesting about this is rather that the word for Witch (Kassaptu) is both legally and morally neutral, it is not an indictment, rather it sets the course for the reason why the Gods should intercede upon his behalf. Here, the Witch is positioned as a worker of malefica, directly opposing his work as the undoer of her spells. This rather creates a dichotomy between the two, when in fact both are notable for the same magics, rather one is seen as legitimate and acceptable (the exorcist) and the other is its antithesis (the 'Witch'). We see this later when the icon of the Witch begins to shift towards a demonic re-imagining, the 'enemy' of the exorcist, and again in the polarization between the European Cunning Man and the Witch - both could harm or heal, both could divine the future and were attended by 'familiar spirits' but whereas the cunning man was an accepted (albeit cautiously) member of society the witch was shunned. When asking my old mentor what the difference was between a Cunning Man and Witch she answered me thus: the word. The meaning of a word lies in its usage as she would say, and in applying this to the 'Witch' we can see that, were we looking at things from her perspective the exact same formula would apply only reversed. Hence my statement that the Witch is defined by the outside looking in. Shifting semantics aside, how sorcery is defined in the Maqlu texts is entirely dependent on what it opposes, this context of application determines whether something fit within the legal (justifiable) or illegal (maleficent) whereas the act itself was entirely neutral. Cheers
  4. This is quite the topic so I'll try and answer the best that I can, and from my own perspective on things. What we call 'Witchcraft' is a body of practices, I would equate it to the anthropological use of the term 'Shamanism' as a way of codifying a particular set of ritualistic behaviours. Identifying the witch is always a task, as these practices were often insular, familial, or culturally based - in this respect Witchcraft was defined by the 'outsider looking in'. I wont go into too much detail regarding this facet as that would be a topic all on its own, but what I can say is, knowing this, we have to read between the lines a lot. When we understand the context for which specific practices have their bases, it is easier to see how these practices were engaged and evolved through time: context is everything, and context is a product of experience. As nature abhors a vacuum, we can likewise say the same thing about culture and tradition (regardless as to how 'pure' a tradition is - evolution is what has kept it going). Take for example, the Merseburg Charms - both were written in the Germanic 9th and 10th century, but they bear ancestry with earlier traditions and practices, specifically the second Merseburg charm: "Phol and Wodan were riding to the woods, and the foot of Balder's foal was sprained So Sinthgunt, Sunna's sister, conjured it. and Frija, Volla's sister, conjured it. and Wodan conjured it, as well he could: Like bone-sprain, so blood-sprain, so joint-sprain: Bone to bone, blood to blood, joints to joints, so may they be mended" Now, if we look at a charm recorded in the Atharva-Veda, written some time between 2000 - 1001 BC we find some similarities; "Rohan! art thou, causing to heal (rohanî), the broken bone thou causest to heal (rohanî): cause this here to heal (rohaya), O arundhatî! That bone of thine which, injured and burst, exists in thy person, Dhâtar shall kindly knit together again, joint with joint! Thy marrow shall unite with marrow, and thy joint (unite) with joint; the part of thy flesh that has fallen off, and thy bone shall grow together again! Thy marrow shall be joined together with marrow, thy skin grow together with skin! Thy blood, thy bone shall grow, thy flesh grow together with flesh! Fit together hair with hair, and fit together skin with skin! Thy blood, thy bone shall grow: what is cut join thou together, O plant!" And later in the Shetlands sometime in the 18th or 19th century: "The Lord rade and the foal slade; he lighted and he righted, set joint to joint, bone to bone, and sinew to sinew Heal in the Holy Ghost's name!" What these charms present, is rather a continuation of ritual practices through engagement, irrespective of outward religious modalities - it is neither pagan, nor christian but rather what is familiar. The Anglo-Saxon Penitentials written between the 7th and 11th Century are a rather interesting set of texts governing the private confessions and penance of early medieval England. As church doctrine holds witchcraft, and various practices associated with witchcraft, as sins the Penitentials humorously enough preserved portions of witchcraft belief in Anglo-Saxon England. For example, in the Canons of Theodore 152b it states that, "Whoever burns corn for the health of the living where dead men are buried is to fast for 7 years." This passage presents several things to consider, the first being that this was a genuine practice having an established history of usage and secondly, we may infer that this practice has its roots in earlier traditions considering its correlation to recorded Northern European practices of a similar nature. On the significance of such practices within the Anglo-Saxon worldview (I word I loathe to use) we can cite the relationship between burial mounds and parish boundaries as delineating an ideological connection between cultural identity and ancestral bonds. Such practices are best surmised by what Julian Goodare would define as 'Cultic' in that participants would 'share in a body of traditional knowledge and experience' - a craft! These are just a few examples, but again, when looking for the Witch, especially in pre-Christian or the early Medieval period, we need to look at what is unspoken. And again, I can only speak about the traditions I know, so this may be a bit specific and not applicable to others, but my suggestion would be to look towards things such as agricultural and calendar customs, charms and charming traditions (especially ones during the conversion period), and cultural identity. Cheers
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