The Summer Solstice/Litha
The young maid stole through the cottage door,
And blushed as she sought the Plant of pow'r;--
'Thou silver glow-worm, O lend me thy light,
I must gather the mystic St. John's wort tonight,
The wonderful herb, whose leaf will decide
If the coming year shall make me a bride.
In addition to the four great festivals of the Pagan Celtic year, there are four lesser holidays as well: the two solstices, and the two equinoxes. In folklore, these are referred to as the four “quarter days” of the year, and modern Witches call them the four “Lesser Sabbats”, or the four “Low Holidays”. The summer solstice is one of them.
Technically, a solstice is an astronomical point and, due to the calendar creep of the leap-year cycle, the date may vary by a few days depending on the year. The summer solstice occurs when the sun reaches the Tropic of Cancer, and we experience the longest day and the shortest night of the year. Astrologers know this as the date on which the sun enters the sign of Cancer.
However, since most European peasants were not accomplished at reading an ephemeris or did not live close enough to Salisbury Plain to trot over toStonehenge and sight down its main avenue, they celebrated the event on a fixed calendar date, June 24. The slight forward displacement of the traditional date is the result of multitudinous calendrical changes down through the ages. It is analogous to the winter solstice celebration, which is astronomically on or about December 21, but is celebrated on the traditional date of December 25, Yule, later adopted by the Christians.
Again, it must be remembered that the Celts reckoned their days from sundown to sundown, so the June 24 festivities actually begin on the previous sundown (our June 23). This was the date of Shakespeare’s A Midsummer Night’s Dream. Which brings up another point: our modern calendars are quite misguided in suggesting that ‘summer begins’ on the solstice. According to the old folk calendar, summer begins on May Day and ends on Lammas (August 1), with the summer solstice, midway between the two, marking midsummer. This makes more logical sense than suggesting that summer begins on the day when the sun’s power begins to wane and the days grow shorter.
Although our Pagan ancestors probably preferred June 24 (and indeed most European folk festivals today use this date), the sensibility of modern Witches seems to prefer the actual solstice point, beginning the celebration on its eve, or the sunset immediately preceding the solstice point. Again, it gives modern Pagans a range of dates to choose from with, hopefully, a weekend embedded in it.
Just as the Pagan Midwinter celebration of Yule was adopted by Christians as “Christmas” (December 25), so too the Pagan Midsummer celebration was adopted by them as the Feast of John the Baptist (June 24). Occurring 180 degrees apart on the wheel of the year, the Midwinter celebration commemorates the birth of Jesus, while the Midsummer celebration commemorates the birth of John, the prophet who was born six months before Jesus in order to announce his arrival.
Although modern Witches often refer to the holiday by the rather generic name of “Midsummer’s Eve”, it is more probable that our Pagan ancestors of a few hundred years ago actually used the Christian name for the holiday, “St. John’s Eve”. This is evident from the wealth of folklore that surrounds the summer solstice (i.e., that it is a night especially sacred to the faerie folk), but which is inevitably ascribed to “St. John’s Eve”, with no mention of the sun’s position. It could also be argued that a coven’s claim to antiquity might be judged by what name it gives the holidays. (Incidentally, the name ‘Litha’ for the holiday is a modern usage, possibly based on a Saxon word that means the opposite of Yule. Still, there is little historical justification for its use in this context.) But weren’t our Pagan ancestors offended by the use of the name of a Christian saint for a pre-Christian holiday?
Well, to begin with, their theological sensibilities may not have been as finely honed as our own. But secondly and more importantly,St. John himself was often seen as a rather Pagan figure. He was, after all, called “the Oak King”. His connection to the wilderness (from whence “the voice cried out”) was often emphasized by the rustic nature of his shrines. Many statues show him as a horned figure (as is also the case with Moses). Christian iconographers mumble embarrassed explanations about “horns of light”, while modern Pagans giggle and happily refer to such statues as “Pan the Baptist”. And to clench matters, many depictions of John actually show him with the lower torso of a satyr, cloven hooves and all! Obviously, this kind of John the Baptist is more properly a Jack in the Green! Also obvious is that behind the medieval conception ofSt. John lies a distant, shadowy Pagan Deity, perhaps the archetypal Wild Man of the wood, whose face stares down at us through the foliate masks that adorn so much church architecture. Thus, medieval Pagans may have had fewer problems adapting than we might suppose.
InEngland, it was the ancient custom on St. John’s Eve to light large bonfires after sundown, which served the double purpose of providing light to the revelers and warding off evil spirits. This was known as “setting the watch”. People often jumped through the fires for good luck. In addition to these fires, the streets were lined with lanterns, and people carried cressets (pivoted lanterns atop poles) as they wandered from one bonfire to another. These wandering, garland-bedecked bands were called a “marching watch”. Often they were attended by morris dancers, and traditional players dressed as a unicorn, a dragon, and six hobbyhorse riders. Just as May Day was a time to renew the boundary of one’s own property, so Midsummer’s Eve was a time to ward the boundary of the city.
Customs surrounding St. John’s Eve are many and varied. At the very least, most young folk plan to stay up throughout the whole of this shortest night. Certain courageous souls might spend the night keeping watch in the center of a circle of standing stones. To do so would certainly result in either death, madness, or (hopefully) the power of inspiration to become a great poet or bard. (This is, by the way, identical to certain incidents in the first branch of The Mabinogion.) This was also the night when the serpents of the island would roll themselves into a hissing, writhing ball in order to engender the “glain”, also called the “serpent’s egg”, “snake stone”, or “Druid’s egg”. Anyone in possession of this hard glass bubble would wield incredible magical powers. Even Merlyn himself (accompanied by his black dog) went in search of it, according to one ancient Welsh story.
Snakes were not the only creatures active on Midsummer’s Eve. According to British faery lore, this night was second only to Halloween for its importance to the Wee Folk, who especially enjoyed a ridling on such a fine summer’s night. In order to see them, you had only to gather fern seed at the stroke of midnight and rub it onto your eyelids. But be sure to carry a little bit of rue in your pocket, or you might well be “pixie-led”. Or, failing the rue, you might simply turn your jacket inside out, which should keep you from harm’s way. But if even this fails, you must seek out one of the “ley lines”, the old straight tracks, and stay upon it to your destination. This will keep you safe from any malevolent power, as will crossing a stream of “living” (running) water.
Other customs included decking the house (especially over the front door) with birch, fennel,St. John’s wort, orpin, and white lilies. Five plants were thought to have special magical properties on this night: rue, roses,St. John’s wort, vervain, and trefoil. Indeed, Midsummer’s Eve inSpain is called the “Night of the Verbena (Vervain)”.St. John’s wort was especially honored by young maidens who picked it in the hopes of divining a future lover.
And the glow-worm came
With its silvery flame,
And sparkled and shone
Through the night ofSt. John,
And soon has the young maid her love-knot tied.
There are also many mythical associations with the summer solstice, not the least of which concerns the seasonal life of the God of the sun. Inasmuch as I believe that I have recently discovered certain associations and correspondences not hitherto realized, I have elected to treat this subject in some depth in another essay. Suffice it to say here, that I disagree with the generally accepted idea that the Sun God meets his death at the summer solstice. I believe there is good reason to see the Sun God at his zenith—his peak of power—on this day, and that his death at the hands of his rival would not occur for another quarter of a year. Material drawn from the Welsh mythos seems to support this thesis. In Irish mythology, midsummer is the occasion of the first battle between the Fir Bolgs and the Tuatha De Danaan.
Altogether, Midsummer is a favorite holiday for many Witches in that it is so hospitable to outdoor celebrations. The warm summer night seems to invite it. And if the celebrants are not, in fact, skyclad, then you may be fairly certain that the long ritual robes of winter have yielded place to short, tunic-style apparel. As with the longer gowns, tradition dictates that one should wear nothing underneath—the next best thing to skyclad, to be sure. (Incidentally, now you know the real answer to the old Scottish joke, “What is worn beneath the kilt?”)
The two chief icons of the holiday are the spear (symbol of the Sun God in his glory) and the summer cauldron (symbol of the Goddess in her bounty). The precise meaning of these two symbols, which I believe I have recently discovered, will be explored in the essay on the death of Llew. But it is interesting to note here that modern Witches often use these same symbols in their Midsummer rituals. And one occasionally hears the alternative consecration formula, “As the spear is to the male, so the cauldron is to the female.” With these mythic associations, it is no wonder that Midsummer is such a joyous and magical occasion!
OSTARA
Ostara is the celebration of the Spring (Vernal) Equinox when day and night balance. Astronomically, the sun crosses the celestial equator at this time. Held in late March, the actual date can vary from year-to-year as with the Autumnal Equinox and the two Solstices. The Vernal Equinox usually falls on March 20 or 21. Always check your almanac for your time zone.
Called Ostara after the Saxon Goddess Eostre, this is a time of renewal, regeneration and resurrection as the Earth wakes from her long slumber. This is the time of planting, children, and young animals.
It is the fertility of the Earth that we celebrate, and we symbolize this new life springing from sun and soil with eggs, chicks, lambs, and rabbits (all symbols of the Great Mother).
Ostara promises freedom form the dreariness of winters, it heralds the return of hope and dreams. With the days lengthening, we fill our lungs with fresh air and drink the pungent cleansing teas that clear our bodies from the heavy foods of winter
The Goddess at Ostara
Eostre is the Goddess of dawn and new beginnings. Her name is similar to the word for the Christian Easter, because that holiday took its name from the ancient Pagan Goddess of Spring and rebirth. Another name in the same family is Ishtar, the Babylonian Goddess of the forming and evening stars. Eostre's sacred animal is the rabbit or hare. Rabbits bear young in the springs, and have come to represent fertility and abundance. Hares, which are bigger and wilder than rabbits, have long been identified with magic, the springs, and the mysteries. Hares are associated with the moon - the ancients saw the "rabbit in the moon", today known as the "man in the moon".
The other Goddess we associates with the Spring Equinox is Kore or Persephone, daughter of Demeter, the Greek Goddess of grain and growing things. In the Spring, Persephone comes back from the Underworld to be reunited with her mother. A part of the Goddess that has been sleeping all winter reawakens with the warming of the ground of springs. She who has been mother, midwife, and teacher through the winter now welcomes back her own daughter-self, the Maiden of Springs. At this time of balance the Goddess is Mother and Daughter both.
The God at Ostara
The God of Springs is the young God, playful and joyful, the trickster. He is the spirit of everything that is joyful, light, and changeable. Born at Winter Solstice, nurtured at Imbolc, now he's like a young and mischievous child, still wild and new. He is raw, creative energy that has not yet been harnessed, tamed, civilized. He sees with clear eyes and does not hesitate to announce that the emperor is naked. He deflates the pompous and laughs at self-importance.
The trickster is an important spirit power in many earth-based cultures. To many of the Native American tribes, he is Coyote. To the First Nations of the Northwest Coast, he is Raven, who creates the world. In parts of West Africa, he is Elegba, the small child-God who as a point of light constantly runs circles around the universe. To early African-Americans, he is Brer Rabbit, who tricks his way out of trouble.
In European earth-based traditions, he is the Fool of the Tarot, who leaps blithely off a cliff as he follows a butterfly, yet always lands on his feet, because he takes himself lightly. He is spirit taking the plunge into matter, idea manifesting as form. He is Robin Goodfellow, shape shifter and wood sprite, child of the Faery King. He comes to us in the springs when all of nature is shifting and changing: seeds poking out sprouts, butterflies emerging from cocoons, tadpoles growing legs and turning into frogs.
We celebrate him on the Spring Equinox, but of course, his proper holiday comes shortly after, on April Fool's Day. In his honor, we play tricks on one another.
The Altar
The altar for springs includes -- what else?-- images of rabbits and birds, eggs of all sorts, nests, flowers, and living plants.
If you like to keep your altar up for a long time, blow your eggs after you've colored them. Take a small branch from a tree and hang the eggs from it. Start some seeds, to be planted out in the garden, and let your seed trays become the basis for your altar. Water them every day, talk to them, and watch them grow.
The Colors of Ostara
All pastels are appropriate for Ostara -- especially the greens, yellows, and pinks. White makes a nice accent, but seems too sparse for an altar cloth representing the season of growth and fertility.
Incense, Herbs and Woods
Violet, honeysuckle, narcissus, and lemon make good incenses for Ostara -- the scents should be clear and light, floral and evocative, but not overwhelming or intoxicating.
Herbs associated with springs include meadowsweet, cleavers, clover, lemongrass, spearmint and catnip.
If you want to use wood in your spells and rituals, ash has a strong ling with the equinox due to its connection with the macrocosm-microcosm concept in the Celtic ogham runes - the balance of light and dark... as above, so below.
Flowers
What better day to decorate for the springs season than with the flowers that blossom at this time? They are abundant and beautiful. Daffodils, jonquils, tulips, narcissus, violets and crocus and snowdrops - fill the house with their color after you've finished your spring cleaning.
Meditations
Take regular walks around your neighborhood, looking and listening for signs of spring: the fattening leaf buds on trees, the first flowers of spring, the first Robin. Think about the Earth's movement toward greater light and less darkness.
SAMHAIN
Samhain, (pronounced SOW-in, SAH-vin, or SAM-hayne) means "End of Summer", and is the third and final Harvest. The dark winter half of the year commences on this Sabbat.
It is generally celebrated on October 31st, but some traditions prefer November 1st. It is one of the two "spirit-nights" each year, the other being Beltane. It is a magical interval when the mundane laws of time and space are temporarily suspended, and the Thin Veil between the worlds is lifted. Communicating with ancestors and departed loved ones is easy at this time, for they journey through this world on their way to the Summerlands. It is a time to study the Dark Mysteries and honor the Dark Mother and the Dark Father, symbolized by the Crone and her aged Consort.
Originally the "Feast of the Dead" was celebrated in Celtic countries by leaving food offerings on altars and doorsteps for the "wandering dead". Today a lot of practitioners still carry out that tradition. Single candles were lit and left in a window to help guide the spirits of ancestors and loved ones home. Extra chairs were set to the table and around the hearth for the unseen guest. Apples were buried along roadsides and paths for spirits who were lost or had no descendants to provide for them. Turnips were hollowed out and carved to look like protective spirits, for this was a night of magic and chaos. The Wee Folke became very active, pulling pranks on unsuspecting humans. Traveling after dark was was not advised. People dressed in white (like ghosts), wore disguises made of straw, or dressed as the opposite gender in order to fool the Nature spirits.
This was the time that the cattle and other livestock were slaughtered for eating in the ensuing winter months. Any crops still in the field on Samhain were considered taboo, and left as offerings to the Nature spirits. Bonfires were built, (originally called bone-fires, for after feasting, the bones were thrown in the fire as offerings for healthy and plentiful livestock in the New Year) and stones were marked with peoples names. Then they were thrown into the fire, to be retrieved in the morning. The condition of the retrieved stone foretold of that person's fortune in the coming year. Hearth fires were also lit from the village bonfire to ensure unity, and the ashes were spread over the harvested fields to protect and bless the land.
Various other names for this Greater Sabbat are Third Harvest, Samana, Day of the Dead, Old Hallowmas (Scottish/Celtic), Vigil of Saman, Shadowfest (Strega), and Samhuinn. Also known as All Hallow's Eve, (that day actually falls on November 7th), and Martinmas (that is celebrated November 11th), Samhain is now generally considered the Witch's New Year.
Symbolism of Samhain:
Third Harvest, the Dark Mysteries, Rebirth through Death.
Symbols of Samhain:
Gourds, Apples, Black Cats, Jack-O-Lanterns, Besoms.
Herbs of Samhain:
Mugwort, Allspice, Broom, Catnip, Deadly Nightshade, Mandrake, Oak leaves, Sage and Straw.
Foods of Samhain:
Turnips, Apples, Gourds, Nuts, Mulled Wines, Beef, Pork, Poultry.
Incense of Samhain:
Heliotrope, Mint, Nutmeg.
Colors of Samhain:
Black, Orange, White, Silver, Gold.
Stones of Samhain:
All Black Stones, preferably jet or obsidian.
