Michael Wynn's Occult Reference Library
FAIRY,FAIRIES

Return to Occult Library Index

0 0

tence and determination:"nothing in the world can take the place of persistence. talent will not; nothing is more common than unsuccessful men with talent. genius will not; unrewarded genius is almost a proverb. education will not; the world is full of educated derelicts. persistence and determination alone are omnipotent.what is vibration and why is it so important? well, we all heard or read in fairy tales about the famous powers that witches and wizards wielded by waving a magic wand, making a few gestures, and reciting a few magical words. well, some stories are not so fictitious in some of their concepts. in ceremonial magic, we learn to call upon certain energies using the proper tools and invocations, incorporated with the proper tone or pitch in the voice. it has been a long kept o

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

it need not seem surprising that the newly converted germans should under the name of christ still have the lord of thunder and the giver of rain present to their minds; and so a connexion with mary the mother of god (p. 174) could be the more easily established. the earliest troubadour (diez p. 15. raynouard 4, 83) actually names christ still as the lord of thunder, jliesus del tro. a neapolitan fairy-tale in the pentamerone 5, 4 personifies thunder and lightning truone e lampe) as a beautiful youth, brother of seven spinning virgins, and son of a wicked old mother who knows no higher oath than' pe truone e lampe. without asserting any external connexion between this tradition and the german 1 brem. wtb. 2, 575. dat di de hamer sla! strodtm. p. 80, conf. schm. 2, 192. the hammer, or a gre

have been wihor, wihar (see suppl. as osinn was represented journeying abroad, to the eastern land (p. 163, so is thorr engaged in eastward travels: thorr var i austrvegi, saem. 59, a austrvega 68; for or austrvegi, 75; ec var austr, 78; anstrforom jjinom scaltu aldregi segja seggjom fra, 68. in these journeys he fought with and slew the giants: var haim 1 to the bori;\t mongols beyond l. baikal, fairy-rings in f^rass are "where the sons of tlie ivjldninfj have danced" trans. 188 thunar. f((rinn i anstcrvcg at berja troll, sn. 46. and tliis again points to the ancient and at that time still unforgotten connexion of the teutonic nations with asia; this' faring east-ways' is told of other heroes too, sn. 190. 363; e.g, the race of the skilfingar is expressly placed in that eastern region (si

3; a himmelsherg in vestgotlaud, and one, alleged to be heimdall's, in halland. at the same time, himinvdnrjar, stem. 150% tlie os. hebanwang, hebeneswang, a paradise (v. ch. xxv, tlie as. heofcnfcld coelestis campus, beda p. 158, and tbe like names, some individual, some general, deserve to be studied, but yield as yet no safe conclusion about the god. other points about him savour almost of the fairy-tale: he is made out to be the son of nine mothers, giantesses, seem. 118^ sn. 106. laxd. p. 392; he wants less sleep than a bird, sees a hundred miles off by night or day, and hears the grass grow on the ground and the wool on the sheep's back (sn. 30^ his horse is gulltoppr, gold-tuft, and he himself has golden teeth^ hence the by-names gullintanni and hallinski&i* tennur hallinskisa' forn

ve spinning and weaving at heart, they insist on diligence and the keeping of festivals holy, on the transgressor grim penalties are executed. the souls of infaiit children are found in their host, as they likewise rule over elves and davarfs, but night-hags and enchantresses also follow in their train: all this savours of heathenism. it is very remarkable, that the italians too have a mis-shapen fairy befana, a terror to children, who has sprung out of epiphania (befania: on that day the women and children set a doll made of old rags in the window; she is black and ugly, and brings presents. some say, she is, herod's daughter; eanke's hist, zeitschr. 1,717' la befania' pulei's morg. 5, 42. berni says' il di di befania vo porla per befana alia fenestra, perche qualcun le dia d' una ballest

anske vis. 1, 323. in the poems on artus the horses are less attractively painted; but how naively in the servian, when mila shoes the steed (vuk 1, 5, or marko before his death talks with his faithful sharats (2, 243 seq. danitza 1, 109. in mod. greek songs there is a dialogue of liakos with his horse (fauriel 1, 138, and similar ones in the lithuanian dainos (lihesa p. 224. the persian eustem's fairy steed is well-known (see suppl^ if many heroes are carried off in the bloom of life, like achilles or siegfried, others attain a great age, beyond the limit of the human. our native legend allows hildebrand the years of nestor 1 a mongolian warrior's dying song lias: my poor cream-coloured trotter, you will get home alive. then tell my iikjther, pray' full fiiteen wounds had he. and tell my

remarkable passage of the hymn to venus 190, where anchises, after he has embraced aphrodite, fears that he shall lead a stricken life afj, v7]v6) among men: evel ov ^io6u\fxio; avi)p fyiyvetac, oare oeal'i evvd^erai aoavutgcn. the goddess does not conceal, that age will come on him apace, and that zeus's thunderbolt will maim him if he boast of her favours. the story of staufenberger and the sea-fairy is founded on similar notions. another thing in which the condition of heroes resembles that of gods is, that particular local haunts and dwellings are assigned them. such abodes seem by preference to bear the name of stone, as gibichenstein, brunhildenstein, kriemhildenstein, eigelstein, waskenstein; which points to sacred rocks uninhabited by men, i these are undoubtedly genuine myths, tha

eping-thorn, which osinn put into the dress of tlie valkyrja brynhildr (soem. 192, was likewise a wishing-thorn. it throws light on the nature of brunhild and chrimhild, that rocks are named after them, one called spilstcin, chriemhildes^^7 (p. 370, which does not find a meaning so well from spil (indus) as from spille (spindle, fusus. for other stones have the name knnkel (distaff, and in french fairy-tales quenouillc a la bonne dame^ dornroschen (thorn-rosekin) pricked her finger with the spindle and fell into a dead sleep, as brunhild did with the wishing-thorn. spindles are an essential characteristic of all the wise-women of antiquity among teutons, celts and greeks^ the walkiire is a wunsch-kint, wunsches hint, pp. 139, 142 (see suppl. the name wunsclielweib, which lasted down to a l

me of elfs foot, elf's cross, goblin-foot, and resembles a pair of goosefeet or swan-feet, semi-divine and elvish beings are again brought together in this emblem; the valkyr thrus is next door to a swan-maiden, and staufenberger's lover likewise had such a foot. 3 the beautiful story of the good woman, publ. in haupt s zeitschr. 2, 350, is very acceptable as shewing yet another way in which this fairy being got linkedvith the hero-legend of\he karlings. the two children born on one day at paske llourie, and brought up in mutual love (77 87, are clearly identical with flore and blanchejteur, lor these also are not real names, but 430 wise women. to assume what animal shapes they pleased, why, then the celts too seem to have known about swan-metamorphosis in very early times, so that in fre

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman. contrary to popular belief, wiccans do not 'hex (cast curses) or seek revenge, although some dutch and pennsylvanian witches consider that it is justifiable to 'bind' those who harm children or animals or actively promote evil or corruption. wiccans prefer to rely on the principles of natural j

ABRAMELIN2

ds or assemblies. usually written ashtaroth. also a name of the goddess astarte; esther is derived from the same root. magot: may be from hebrew, movth= small stones or pebbles; or from mg= a changing of camp or place; or from greek, magos, a magician. usually written maguth. compare the french word magot, meaning a sort of baboon, and also a hideous dwarfish man; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. this spirit has also been credited with presiding over hidden treasure. larousse derives the name either from ancient french or german. of abramelin the mage 85 asmodee: usually written asmodeus, and sometimes chashmodai. derived by some from the hebrew word asamod, to destroy or exterminate; and by others from the persian verb azmonden= to tempt, to

ALEISTER CROWLEY LIBER 777

grow roses, the haunts of coloured butterfiles. with her left hand she pours golden waters over her head, which are lost in her long hair. her attitude suggests the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. line 30. below is a wall, in front of which, in a fairy ring, two children wantonly and shamelessly embrace. line 31. an angel blowing a trumpet, adorned with a golden banner bearing a white cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n goods. the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this author are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally. oriental classics generally. sufi poetry generally. scandinavian and teutonic sagas generally. celtic folk-lore generally. this course is of general value to the beginner. while it is not to be taken, in all cases, too seriously, it will give him a general familiarity with the mystical and magical tradition, create a deep interest in the subject, and suggest many helpful lin

ALEISTER CROWLEY MAGICK WITHOUT TEARS

othing, or as if there were some way of blowing out a candle which would leave moses in a much more egyptian darkness than we ever supposed when we were children "this is not science. this is not business. this is american sunmagic without tears get any book for free on: www.abika.com 117 day journalism. the hindu and the american are very much alike in this innocence, this 'naivet' which demands fairy stories with ever bigger giants. they cannot bear the idea of anything being complete and done with. so, they are always talking in superlatives, and are hard put to it when the facts catch up with them, and they have to invent new superlatives. instead of saying that there are bricks of various sizes, and specifying those sizes, they have a brick and a super-brick, and 'one' brick, and 'som

ed the curious fashion in which gods seem to overlap. it is not the same (you point out) with angels. in no other system do we find a parallel for the living creatures. wheels, wings, fiery serpents, with such quasi-human cohorts as the beni elohim who beget the children on women, to whom the qabalah has introduced us. the beni elohim is actually an exception; there is the incubus and some of the fairy folk, as well as certain gods and demi-gods, who act thus paternally. but you are right in the main. the arabs, for example, have "seven heavens" and seven orders of angels, also jinn; but the classes are by no means identical. this, even though certain archangels, notably gabriel, appear in both systems. but then gabriel is a definite individual, a person- and this fact is the key to your p

ALEISTER CROWLEY MEDITATION

etribution. we have the story of one of the buddha's arahats, who being blind, in walking up and down unwittingly killed a number of insects [the buddhist regards the destruction of life as the most shocking crime] his brother arahats inquired as to how this was, and buddha spun them a long yarn as to how, in a previous incarnation, he had maliciously deprived a woman of her sight. this is only a fairy tale, a bogey to frighten the children, and probably the worst way of influencing the young yet devised by human stupidity. 102 karma does not work in this way at all. in any case moral fables have to be very carefully constructed, or they may prove dangerous to those who use them. you will remember bunyan's passion and patience: naughty passion played with all this toys and broke them, good

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from certain customs among exogamic tribes, for which see "the golden bough. thus one europa, semele and others claimed that zeus- air<<zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymological

pression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he has devised two protections. firstly, he pretends that it is a fairy prince disguised, and hangs it with the rags and tinsel of romance, sentiment, and religion. he calls it love, denies its strength and truth, and worships this wax figure of him with all sorts of amiable lyrics and leers. secondly, he is so certain, despite all his theatrical-wardrobe-work, that it is a devouring monster, that he resents with insane ferocity the existence of people who laugh

ALEISTER CROWLEY THE SWORD OF SONG

death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath 320 as masters teach49 until you burst, or nearly in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly yes! i have done it! you may too! 325 thus, in ascension, you and i stand as christ s peers and therefore fit to judge him stay, friend, wait a bit (you cry) your indian yogis fall back to the p

m i have thus described is the state called dhyana by the hindus and buddhists. the method of attaining it is sane, healthy, and scientific. i would not take the pains to describe that method, had not illiterate, and too often mystical advocates of the practice obscured the simple science and buddhism 91 grandeur of our edifice by jimcrack pinnacles of stucco as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resista

ALEISTER CROWLEY EQ I 1

was a mystic, but his mysticism made him assuredly one of the most powerful practical human engines that ever lived("the varieties of religious experience" p. 413. in the old days, when but a small portion of the globe was known to civilised man, the explorer and the traveller would return to his home with weird, fantastic stories of long-armed hairy men, of impossible monsters, and countries of fairy-like wonder. but he who travels now and who happens to see a gorilla, or a giraffe, or perchance a volcano, forgets to mention it even in his most casual correspondence! and why? because he has learnt to understand that such things are. he has named them, and, having done so, to him they cease as objects of interest. in one respect he gives birth to a great truth, which he at once cancels by

ALEISTER CROWLEY EQ I 5

haracter. the reviewer, staggered by revelations so overwhelming, can only fall upon his knees and burst into a flood of tears. but think of the chagrin of lord avebury! m. tupper. konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the se

irs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism ramsey (william. astrologie restored: bein

ALEISTER CROWLEY EQUINOX EQ I 1 2

ise and some fine lines in these verses."the times,"july 11, 1908."to be obtained of""the young cambridge press, 4 mill street, bedford london: probsthain co. and all booksellers. konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the se

irs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland."the literary guide""he is a lofty idealist. he sings like a lark at the gates of heaven.'konx om pax' is the apotheosis of extravagance, the last word in eccentricity. a prettily-told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent' which notes, as far as we can see, explain nothing together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers. here is some fine work."to be obtained of the" walter scott publishing co. l

ALEISTER CROWLEY EQUINOX EQ I 2 2

rged that as they constitute four great trials, it is after all a greater test to be placed under a false guide than an honest one. but indeed, if this be so, then most certainly should the neophyte, zelator, theoricus or practicus travel his own road unhelped by others; further, he should not be tempted by others, and when he is hopelessly entangled be relieved of his trials like the reader of a fairy-tale who invariably finds that after the most monstrous difficulties the hero and heroine always marry and live happily ever afterwards. it is a better trial of the powers of a swimmer to let him swim without a cork jacket, notwithstanding the fact that it is a greater trial by far if you order him to leap into the water with a millstone round his neck; but this is scarcely "cricket" even if

ALEISTER CROWLEY EQUINOX EQ I 2 3

once upon a time, many years ago, the trows became dissatisfied with their residence upon pomona. they determined, therefore, to leave the pomona hills and knowes, and take up their dwelling beside the dwarfie stone on the island of hoy. the change was to be effected one evening at midnight, when the moon would be full and everything in favour of their flitting. the fateful night arrived, and the fairy train set out upon their journey. they bade farewell to the grassy hillocks upon which they had danced so often, and to the rocky caverns, the scene of their nightly revels, and all hied to the trysting-place, which was the black craig of stromness, chanting an elfin song as then went. there they made the preparations necessary for crossing the intervening sea. they took a number of "simmons

ent. and the sea, being rough at the time, overwhelmed them all, so that every one was drowned. when he who had caused the calamity saw what had occurred, he too plunged into the angry water, so as not to survive his friends, and thus perished with them. for a few moments a solitary figure appeared upon one of the rocks. it was the dwarf of hey. he gazed at the scene of the catastrophe, chanted a fairy dirge, and then vanished for ever. such was the end of the land-trows, and, although it put a stop to the making of further fairy-stories, it opened up a new hunting-ground for the weaver of romances in the caves beneath the sea. and even where there is no definite tale or detailed legend to tell beside the inglenook, there is sure to be some quaint conceit of metempsychosis which they can w

ALEISTER CROWLEY EQUINOX EQ I 2

g of hate in it; nay, the sting of something devilish, worse than hate. a corrupt enjoyment of its malice informed it. and the words it spoke were too infamous for me to repeat. they are scarred upon my brain. addressed to the vilest harridan that scours the gutter for her carrion prey, they would have yet been inhuman, impossible; to the voice that answered "it was a voice like the tinkling of a fairy bell. whoever spoke was little more than a child; and her answer had the purity and strength of an angel. that even the foul monster who addressed her could support it, unblasted, was matter for astonishment "now the older voice broke into filthy insult, a very frenzy of malice "o heard- o god- the swish of a whip, and the sound of it falling upon flesh "there was silence awhile, save for th

avily than is usual, with the little black tails in the form of "fleurs-de-lis "in extreme contrast to this monster was a young girl crouching upon the floor. at first sight one would have hardly suspected a human form at all, for from her head flowed down on all sides a torrent of exquisite blonde gold, that completely hid her. only two little hands looked out, clasped, pleading for mercy, and a fairy child-face, looking up- in vain- to that black heart of hatred. even as i gazed the woman hissed out so frightful a menace that my blood ran chill. the child shrank back into herself. the other raised her whip. i leapt into the room. the old hag spat one infamous word at me, turned on me with the whip. 117 "this time i was under no illusions about the sanctity of womanhood. with a single blo

ALEISTER CROWLEY EQUINOX EQ I 3 3

good, then; let's get on. what are they doing? drifting. that's dead sure, anyway. drifting. drifting. that's the beautiful celtic glamour of it. druidically drifting druids on a druid sea of apple-blossom in the middle distance. foreground, a well in a wood. background, a casting-net of the stars. dotted about, hounds of various colours, usually red. let's have another slide. same thing, with a fairy floating about. tired? yes. well, sit down and talk about it. tut! tut. how on earth does anybody ever deliberately produce this sort of thing? he doesn't. it just happens. all the gregory powder in the world won't produce it; it's true asiatic cholera, and you can't imitate it. i didn't mean dill-wates; i meant rice-waters. now let no one think that we object to an atmosphere in art. maeter

sitors to london who are interested should make a point of calling. only a few minutes from chancery lane. frank hollings, 7 great turnstile, holborn (near the inns of court hotel. konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the se

irs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent_ which notes, as far as we can see, explain nothing_ together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" a. crowley's works the volumes here listed are all o

ALEISTER CROWLEY EQUINOX EQ I 3

re its magic grew great, the more it took life, clearness, and masterful reality. from that moment 86 the idea of being shut up mastered my mind, without, i must admit, too seriously interfering with the varied pleasures which i drew from the spectacle spread around and above me. i thought of myself as of one imprisoned for long, for thousands of years perhaps, in this sumptuous cage, among these fairy pastures, between these marvellous horizons. i imagined myself the sleeping beauty; dreamt of an expiation that i must undergo, of deliverance to come. above my head fluttered brilliant tropical birds, and as my ear caught the sound of the little bells on the necks of the horses which were travelling far away on the main road, the two senses pooling their impressions in a single idea, i attr

ALEISTER CROWLEY EQUINOX EQ I 4 2

ess- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke! aleister crowley. 198 illustration opposite page 199 described "the interprete

t, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight. up soars the moon, and higher still and higher the dancers leap to catch some fairy fire to steal and 'prison in the glow-worm's tail, for pixie torches should the starlight fail; reflecting gems which deck the elfin choir, melting like snowflakes at the daybreak pale. ethel archer. 310 the poetical memory an essay i am one of those silly people (there are a lot of them- quite enough to make it pay) who are so irritated at the arrival of a bill that i nearly always throw it

ALEISTER CROWLEY EQUINOX EQ I 4 3

beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him a random course, the beast a-questing aye before. but praise to good sir palamede 'hath gotten him a fairy steed alike for venery and for war, so that in little drawing near the quarry, lifteth up his spear to run him of his malice through. 56 with that the beast hopes no escape, dissolveth all his lordly shape, splitteth him sudden into two. sir palamede in fury runs unto the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms o

utual madness swift to see they shatter with unbridled force one on another: down they go swift in stupendous overthrow. out sword! out lance! curiass and helm splinter beneath the knightly blow. they storm, they charge, they hack and hew, they rush and wheel the press athrough. the weight, the murder, over whelm one, two, and all. nor silence knew his empire till sir palamede (the last) upon his fairy steed struck down his brother; then at once fell silence on the bloody mead, 59 until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast they had not slain. there, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, alone among his murdered men

earthly sketches""a new popular edition "crown "8"vo. pp "164. may be obtained through the equinox "the photograph in this number of""the equinox" is by the" dover street studios, konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the se

irs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental ope

ALEISTER CROWLEY EQUINOX EQ I 6 2

ss, the lone-lying sea, the swoon of the moon, your swoon into me; the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! your were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! 123 by the mystical union of fairy and faun, unspoken, unbroken- the dusk to the dawn- a secret communion, unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour thine arrows unsling, in the brilliant resilient first rays of the sprint! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke["he tears down the veil [luna "plays accordingly<
a "plays accordingly<cancer. 333-333-333. taurus. 1. brother warden of the graal, our task is ended. cancer. let us depart, it is accomplished. 124 konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the se

irs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance, the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who ar

ALEISTER CROWLEY EQUINOX EQ I 6

victory! ay, victory is sweet. we shall feast to-night["she shudders" said omar["seeing that all is not well. what is it? what is it? laylah. i have had evil dreams. said omar["to his men. on to the houses! we must feast; we must sleep["he takes" laylah "on his saddlebow] you must sleep, whisper of the west wind! laylah. i shall have evil dreams. said omar. no! you shall not sleep to-night, white fairy of paradise, black-eyed gazelle of the wilderness! laylah. be gentle with me. i ache. i have been stung by a scorpion. said omar. there are no scorpions in the winter. where is the wound [laylah "puts her hand to her heart, and falls fainting limp across the saddlebow] call ibrahim, the wise physician! on to the houses["exeunt. the voice of the nymph of the well, faintly from below "truth co

woon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in her shadow chaste as starlit snows, a vestal goes, scattering sweet roses: roses deep-thorned and red- whose leaves are shed in perfumed dreams, where glows a world that blows and fairy-like discloses the fields that flora fled. and some are sped where dream brings that repose the thorn bestows (where naught that is, reposes- goring the sleeper's head. ethel archer. 112 the ordeal of ida pendragon 113 the ordeal of ida pendragon "to i, j, and k" i the red hour there was myrrh in the honey of the smile with which edgar rolles turned from the fasade of the pantheon "aux grand

ALEX SANDERS THE KING OF THE WITCHES

ou're one ofus now, and all the power 12 ofheaven and earth will strike you ifyou break your promise. don't look so scared, lad' she realized suddenly that he was white and shaking-'you'll live to thank me for this. i'll teach you things you never heard of, how to make magic and see the future' instead of being comforted,alex was even more terrified 'you're not a. witch' he whispered, remembering fairy tales about old hags who could turn children into toads 'of course i'm a witch, and so are you now' she handed him his clothes and, while they both dressed, told him how, through the ages, witches had been feared, slandered and burnt at the stake. she spoke of the power of healing learnt by the witches, and of the stupendous ignorance of non-believers who preferred to suffer rather than be c

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

according to the number and the arrangement of these electrons around the central positive charge. from this we passed on to the consideration of the soul, or the psyche, of the atom, and found that scientists recognise the truth that atoms themselves possess quality, show symptoms of mind or intelligence, and can discriminate, select, and choose. we then proceeded to weave what appeared to be a fairy tale. we pictured the human being as an atom, and traced the resemblance of man to an atom; we found that he attracted and held within his sphere of influence the matter of his various bodies, mental, emotional, and physical, in exactly the same way as the electrons were held revolving around their central focal point. the idea proved capable of still further expansion, and we turned our att

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

pant evil in high places. that same evil is again upon the warpath and is being fought by the men of goodwill, under the direction of the great white lodge. heights of luxury were reached in atlantis of which we, with all our boasted civilisation, know nothing and have never achieved. some faint traces of it have come to us from legends and from ancient egypt, from archeological discovery and old fairy tales. there was a recurrence of pure atlantean mischief and wickedness in the decadent days of the roman empire. life became tainted by the miasma of unadulterated selfishness and the very springs of life itself became polluted. men only lived and breathed in order to be in possession of the utmost luxury and of a very plethora of things and of material goods. they were smothered by desire

ARADIA GOSPEL OF THE WITCHES

who called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don juan, cxiii.chapter x no footnotes) page 77 n r r r r r footnotes.preface. 1 march, 1897: neapolitan witchcraft. 2 thus we may imagine what the case would have been as regards german fairy-tales if nothinghad survived to a future day except the collections of grimm and musaeus. the world would fall intothe belief that these constituted all the works of the kind which had ever existed, when, in fact, theyform only a small part of the whole. and folklore was unknown to classic authors: there is really noevidence in any ancient latin writer that he gathered traditions and the lik

ies who will try to fascinatethee; but let thy answer ever be, she whom i love is her of monteroni.and now, gianni, to horse; mount and away! so he mounted the cat, which flew as quick asthought, and found the mare, and having pronounced over it the incantation, it became a womanand said: in nome della fata diana!tu possa divenireun giovane bellobianco e rosso!di latte e sangue!in the name of the fairy diana!mayest thou hereby becomea beautiful young man,red and white in hue,like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew

ed more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration or evocation and numbers, not only di

orn-out horse, whenthou must say: fata diana! fata diana! fata diana!io vi scongiurodi dare un po di bene,a quella povera bestia!e poi si troverauna grossa capra,ma un vero caprone,et tu dirai:bona sera, bel caprone,e questo ti risponderbuona sera galantuomosono tanto stanco, ioche non mi sento di andare pi avanti.e risponderai al solito,fata diana vi scongiuro,di dare pace e benea questo caprone!fairy diana! fairy diana! fairy diana!i conjure thee to do some little goodt o this poor beast.then thou wilt finda great goat,a true he-goat,and thou shalt say,good evening, fair goat!and he will reply,good evening, fair sir!i am so wearythat i can go no fartherand thou shalt reply as usual,fairy diana, i conjure theet o give to this goat relief and peace! page 73 n r r r r r we implore thee give

ith thisimp, bestowed on him the gift of running like the wind, with the privilege that whatever he pursued,be it spirit, a human being, or animal, he should certainly overtake or catch it.this follettohad a beautiful sister, who, like him, ran errands, not for the gods, but for the goddess(there was a female god for every male, even down to the small spirits; and dianaon the same daygave to this fairy the power that, whoever might chase her, she should, if pursued, never be overtak-en.one day the brother saw his sister speeding like a flash of lightning across the heaven, and he felt asudden strange desire in rivalry to overtake her. so he dashed after as she flitted on; but though itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was bal

s anew with the first of every month, when the moon beingcold, is covered with as many coats as an onion. but while the race is being run, as the moonbecomes warm she casts off one garment after another, till she is naked and then stops, and thenwhen dressed the race begins again.as the vast storm-cloud falls in glittering drops, even so the great myths of the olden time are bro-ken up into small fairy-tales, and as these drops in turn reuniteen rivire ou sur lestang,(on silent lake or streamlet lone,)as villon hath it, even so minor myths are again formed from the fallen waters. in this story we clear-ly have the dog made by vulcan and the wolf jupiter settled the question by petrifying them asyou may read in julius polluxhis fifth book, or any other on mythology. is canis fuit postea jov

ked dianathus: diana, bella diana!tu che della grande cadutami ai bene salvata!ti prego di farmi una altra grazia,di farmi far un bello sposalizio,una sposalizio ricco e compagnatoda molte signore..se questa grazia mi faraisempre il vangelo delle stregeio asseriro. page 41 n r r r r r it is a realisationof forbidden or secret love, with attraction to the dimly seen beautiful-by-moonlight,with the fairy or witch-like charm of the supernatural a romanceall combined in a single strangeform the spell of night!there is a dangerous silence in that houra stillness which leaves room for the full soult o open all itself, without the powerof calling wholly back its self-control;the silver light which, hallowing tree and tower,sheds beauty and deep softness oer the whole,breathes also to the heart, a

eek thoult grant to me,then call, i pray, thy daughter aradia,and send her to the bedside of the girl,and give that girl the likeness of a dog,and make her then come to me in my room,but when she once has entered it, i praythat she may reassume her human form,as beautiful as eer she was before,and may i then make love to her untilour souls with joy are fully satisfied.then by the aid of the great fairy queenand of her daughter, fair aradia,may she be turned into a dog again,and then to human form as once before!thus it will come to pass that the girl as a dog will return to her home unseen and unsuspected, forthus will it be affected by aradia; and the girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when

BLAVATSKY H P ANTHROPOGENESIS

ad their own puranas a little more carefully and with an eye to the esoteric meaning. and then, we repeat again, they will find, under the veil of more or less transparent allegories, every statement made herein corroborated by their own works. one or two instances have already been given as regards the appearance of the second race, which is called the "sweat-born" this allegory is regarded as a fairy-tale, and yet it conceals a psycho-physiological phenomenon, and one of the greatest mysteries of nature. but in view of the chronological statements made herein, it is natural to ask- could men exist 18,000,000 years ago? to this occultism answers in the affirmative, notwithstanding all scientific objectors. moreover, this duration covers only the vaivasvata-manu man, i.e, the male and fema

hant were found (e. falconeri) in the cave deposits of malta; and the same author asserts that they were associated with the remains of pigmy hippopotami, the former being "only two feet six inches high; or the still-existing hippopotamus (choeropsis) liberiensis, which m. milne-edwards figures as little more than two feet in height* sceptics may smile and denounce our work as full of nonsense or fairy-tales. but by so doing they only justify the wisdom of the chinese philosopher chuang, who said that "the things that men do know can in no way be compared, numerically speaking, to the things that are unknown* and thus they laugh only at their own ignorance[[footnote(s "the human species" p. 52 "manual of geology" p. 301 "recherches sur les mammiferes" plate i* preface to "wonders by land a

ll the so-called myths of the hindu, grecian, chaldean, and jewish pantheons are found to be built on fact and truth. the giants of genesis are the historical atlanteans of lanka, and the greek titans. who can forget that troy was once upon a time proclaimed a myth, and homer a non-existing personage, while the existence of such cities as herculaneum and pompeii was denied, and attributed to mere fairy legends? yet schliemann proved that troy had really existed, and the two cities, though buried for long ages under the vesuvian lava, have had their resurrection day, and live again on the surface of the earth. how many more cities and localities called "fabulous" are on the list of future discoveries, how many more personages regarded as mythical* will one day become historical, those alone

he same meaning as sandhya, twilight, in sanskrit- have led to a charge of the most crass ignorance of the order of evolution[[vol. 2, page] 253 mr. gladstone kills genesis. more (something for which very little real philosophy is requisite, in the puranas one may find the most scientific and philosophical "dawn of creation" which, if impartially analyzed and rendered into plain language from its fairy tale-like allegories, would show that modern zoology, geology, astronomy, and nearly all the branches of modern knowledge, have been anticipated in the ancient science, and were known to the philosophers in their general features, if not in such detail as at present! puranic astronomy, with all its deliberate concealment and confusion for the purpose of leading the profane off the real track

tion, one species after the other? were the highly philosophical and metaphysical aryans- the authors of the most perfect philosophical systems of transcendental psychology, of codes of ethics, and such a grammar as panini's, of the sankhya and vedanta systems, and a moral code (buddhism, proclaimed by max muller the most perfect on earth- such fools, or children, as to lose their time in writing fairy-tales; such tales as the puranas now seem to be in the eyes of those who have not the remotest idea of their secret meaning? what is the fable, the genealogy and origin of kasyapa, with his twelve wives, by whom he had a numerous and diversified progeny of nagas (serpents, reptiles, birds, and all kinds of living things, and who was thus the father of all kinds of animals, but a veiled recor

n form, before which stage manas (mind) has no development in them* in the animals every principle is paralysed, and in a foetus-like state, save the second (vital) and the third (the astral, and the rudiments of the fourth (kama, which is desire, instinct) whose intensity and development varies and changes with the species. to the materialist wedded to the darwinian theory, this will read like a fairy-tale, a mystification; to the believer in the inner, spiritual man, the statement will have nothing unnatural in it. now the writer is certain to meet what will be termed insuperable objections. we shall be told that the line of embryology, the gradual development of every individual life, and the progress of what is known to take place in the order of progressive stages of specialization- t

eiled her face. her children now lived on the black land, wherein, later on, daityas from the seventh dwipa (pushkara) and rakshasas from the seventh[[vol. 2, page] 320 the secret doctrine. climate replaced the saddhus and the ascetics of the third age, who "had descended to them from other and higher regions. it is evident that, taken in their dead letter, the puranas read as an absurd tissue of fairy tales and no better. but if one reads chapters i, ii. and iii. from book ii (vol. ii) of vishnu purana and accepts verbatim its geography, geodesy, and ethnology, in the matter of priyavrata's seven sons, among whom the father divides the seven dwipas (continental islands; and then proceeds to study how the eldest son, the king of jambu-dwipa, agnidhra, apportioned jambu-dwipa among his nine

was well proven by bailly. let us pause for a moment to examine these traditions from every available source, to compare the better those of the magi with the so-called grecian "fables" those legends have now passed into popular tales, the folklore of persia, as many a real fiction has found its way into our universal history. the stories of king arthur and his knights of the round table are also fairy tales to all appearance; yet they are based on facts, and pertain to the history of england. why should not the folklore of iran be part and parcel of the history and the pre-historic events of atlantis? that folklore says as follows[[footnote(s[[footnote continued from previous page] read as "and the god cain" or vulcain. if, however, anything is wanting to confirm the cain-vulcain idea, fu

BLAVATSKY H P COSMOGENESIS

made from the stand-point of his own knowledge, experience, and consciousness, based on what he has already learnt. this fact the writer is constantly obliged to bear in mind: hence, also the frequent references in this first book to matters which, properly speaking, belong to a later part of the work, but which could not be passed by in silence, lest the reader should look down on this work as a fairy tale indeed- a fiction of some modern brain. thus, the past shall help to realise the present, and the latter to better appreciate the past. the errors of the day must be explained and swept away, yet it is more than probable- and in the present case it amounts to certitude- that once more the testimony of long ages and of history will fail to impress anyone but the very intuitional- which i

and pertain to the fifth root-race. sanskrit, as now known, was not spoken by the atlanteans, and most of the philosophical terms used in the systems of the india of the post-mahabharatan period are not found in the vedas, nor are they to be met with in the original stanzas, but only their equivalents. the reader who is not a theosophist, is once more invited to regard all that which follows as a fairy tale, if he likes; at best as one of the yet unproven speculations of[[vol. 1, page] 24 the secret doctrine. dreamers; and, at the worst, as an additional hypothesis to the many scientific hypotheses past, present and future, some exploded, others still lingering. it is not in any sense worse than are many of the so called scientific theories; and it is in every case more philosophical and p

d the smaller subsequent yugas, down to the beginning of the third root race; after which it is the patriarchs, heroes, and the manes (see egyptian dynasties enumerated by the priests to solon, the incarnated dhyanis of a lower order, up to king menes and the human kings of other nations; all were recorded carefully. in the views of symbologists this mythopoeic age is of course only regarded as a fairy tale. but since traditions and even chronicles of such dynasties of divine kings- of gods reigning over men followed by dynasties of heroes or giants- exist in the annals of every nation, it is difficult to understand how all the peoples under the sun, some of whom are separated by vast[[vol. 1, page] 267 earth, peopled from heaven. oceans and belong to different hemispheres, such as the anc

of gods reigning over men followed by dynasties of heroes or giants- exist in the annals of every nation, it is difficult to understand how all the peoples under the sun, some of whom are separated by vast[[vol. 1, page] 267 earth, peopled from heaven. oceans and belong to different hemispheres, such as the ancient peruvians and mexicans, as well as the chaldeans, could have worked out the same "fairy tales" in the same order of events* however, as the secret doctrine teaches history- which, for being esoteric and traditional, is none the less more reliable than profane history- we are as entitled to our beliefs as anyone else, whether religionist or sceptic. and that doctrine says that the dhyani-buddhas of the two higher groups, namely, the "watchers" or the "architects" furnished the m

ism generates life, preserves and destroys it, psychically as well as physically. and if, astronomically, she is one of the seven planets of the ancient world, in theogony she is one of the regents thereof; with christians now as much as with pagans, the former referring to her under the name of one of their archangels, and the latter under that of one of their gods. therefore the meaning of the "fairy tale" translated by chwolson from an old chaldean mss. translated into arabic, about qu-tamy being instructed by the idol of the moon, is easily understood (vide book iii) seldenus tells us the secret as well as maimonides (more nevochim, book iii, ch. xxx. the worshippers of the teraphim (the jewish oracles "carved images and claimed that the light of the principal stars (planets) permeatin

tutelary gods. those who traced out the[[stoicheia] were called[[stoicheiomatichoi, or the diviners by the[[stoicheia (de diis syriis, teraph, ii. synt. p. 31) vide infra, the teraphim. it is such sentences, however, in the "nabathean agriculture" that[[vol. 1, page] 395 solar-lunar worship in the church. have frightened the men of science and made them proclaim the work "either an apocrypha or a fairy tale, unworthy of the notice of an academician" at the same time, as shown, zealous roman catholics and protestants tore it metaphorically to pieces; the former because "it described the worship of demons" the latter because it is "ungodly" they are all wrong, once more. it is not a fairy tale; and as far as regards pious churchmen, the same worship may be shown in the scriptures, however di

nce and action of these divinities" and though it is impossible for any occultist or student of eastern esotericism to concur in the strange idea that "the religious con[[vol. 1, page] 425 myth is oral tradition. ceptions of the most famous nations of antiquity are connected with the beginnings of civilization amongst the germanic races" he is yet glad to find such truths expressed as that "these fairy tales are not senseless stories written for the amusement of the idle; they embody the profound religion of our forefathers" precisely so. not only their religion, but likewise their history. for a myth, in greek[[mythos, means oral tradition, passed from mouth to mouth from one generation to the other; and even in the modern etymology the term stands for a fabulous statement conveying some

BLUE EQUINOX

uinox 26 the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this writer are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally oriental classics generally sufi poetry generally greek and latin classics generally scandinavian and teutonic sagas generally celtic folk-lore generally. this course is of general value to the beginner. while it is not to be taken, in all cases, too seriously, it will give him a general familiarity with the mystical and magical tradition, create a deep interest in the subjec

eloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child miught not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 52. all night they danced and sang; but thou art the morning, o my darling, my serpent that twinest thee about this heart. 53. i am the heart, and thou the serpent. wind thy coils closer about me, so that no light nor bliss may penetrate. 54. crush out the blood of me, as a grape upon the tongue of a white doric girl that languishes with her lover the moonlight. 55. then let the end a

with this book under his pillow, if he has a pillow. aleister crowley. the boy who knew what the birds said. by padraic colum. the macmillan co. i think the grotesques of dugald stewart walker are extremely charming. they go well with the subtle and tender genius of padraic colum. this is only a book for children. but thank god! there are some of us who are children still. this is only a book of fairy tales. but thank god! there are still some fairies. there are still a few people in the world who love beauty, and who are willing to fight for freedom. to read the newspapers, one would suppose that freedom was dead for ever. but with whatever bonds they will bind liberty, there will always be a few like padraic colum to keep her torch alight. we may not be allowed to speak or write what we

ng to fight for freedom. to read the newspapers, one would suppose that freedom was dead for ever. but with whatever bonds they will bind liberty, there will always be a few like padraic colum to keep her torch alight. we may not be allowed to speak or write what we think, but life will always live in fairyland, and an hour cometh when the doors of fairyland will open, and the iron hero nursed on fairy milk will strike the tyrants dead. aleister crowley. gitanjali and fruit-gathering. by rabindranath tagore. the macmillan co. knowing that whatever is good in rabindranath tagore is due to the style of w. b. yeats, i expected the introduction to be by that individual, who might have been romantic if he had been willing to wash his face and put on a clean collar every month or so. the introdu

sort of .childe roland to the dark tower came. atmosphere. that poem of browning owes much of its haunting charm to this very circumstance, that the reader is never told who childe roland is, or why he wants to get to the dark tower, or what he expects to find when he does get there. there is a skilfully constructed atmosphere of giants, and ogres, and hunchbacks, and the rest of the apparatus of fairy-tales; but there is no trace of the influence of b deker in the style. now this is really very irritating to anybody who happens to be seriously concerned to get to that tower. i remember, as a boy, what misery i suffered over this poem. had browning been alive, i think i would have sought him out, so seriously did i take the quest. the student of blavatsky is equally handicapped. fortunatel

ting one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing out a candle which would heave moses in a much more egyptian darkness than we ever supposed when we were children. this is not science. this is not business. this is american sunday journalism. the hindu and the american are very much alike in this innocence, this na vet which demands fairy stories with ever bigger giants. they cannot bear the idea of anything being complete and done with. so, they are always talking in superlatives, and are hard put to it when the facts catch up with them, and they have to invent new superlatives. instead of saying that there are bricks of various sizes, and specifying those sizes, they have a brick, and a super-brick, and .one. brick, and .so

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

galli cow's tail canada fleabane erigeron canadense crow foot cranesbill geraniummaculatum devil's milk wartwort euphorbia helioscopia dog's tongue conoglossum offidnale donkey's eyes cowage plant mucuna pruriens (seeds) dove's foot cranesbill geranium sylvaticum dragon's claw crawley root corallorrhiza odontorrhiza dragon's eye nephalium loganum duck's foot american mandrake podophyllum peltatum fairy fingers/gloves foxglove digitalis purpurea flesh and blood tormentil potentillatormentilla fox tail club moss lycopodium clavatum foal's foot coltsfoot tussilago farfara frog's foot bulbous buttercup ranunculus bulbosus goat's beard vegetable oyster tragopogon porrofolius goat's foot ash weed aegopodium podograria hare's foot clover trifolium arvense hedgehogs medicago intertexta horse tail

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman [insert pic p022- contrary to popular belief, wiccans do not 'hex (cast curses) or seek revenge, although some dutch and pennsylvanian witches consider that it is justifiable to 'bind' those who harm children or animals or actively promote evil or corruption. wiccans prefer to rely on the princi

COLLIER IRENE CHINESE MYTHOLOGY

l youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and sneaked into the garden where he gorged himself on the ripe peaches. then he curled up and fell asleep in the orchard. unbeknownst to monkey, a great feast was being prepared for the gods. that afternoon, fairy maidens entered the peach garden to pick the fruit. to their dismay, they found many broken branches, peach pits, and a sleepy monkey who berated them for disturbing him. when the fairies mentioned the great feast, monkey suddenly realized that he had not been invited. the thought of rare meats, wine, and more fruit made the greedy monkey hungry again, and he dashed off in search of banquet

DAVID ICKE CHILDREN OF THE MATRIX

s, died on a cross to save us all, disappeared from his tomb after three days, and then ascended to heaven to be with his dad. over the best part of 2,000 years, billions of lives on this planet have been controlled, limited, manipulated and directed by a belief that the jesus story actually happened. still today, vast swathes of humanity are obsessed with, and their every action based upon, this fairy tale being historically accurate. just one story about one "man" has had that staggering scale of human consequence, ancient and modern. and yet, as we shall see, the gospels are nonsense if taken literally, with no historical foundation whatsoever. they are merely the most exploited versions of a symbolic, not literal, story that you find all over the world in all its detail thousands of ye

per at the time, the arizona gazette,23 because every effort has been made to suppress the knowledge, as with the discoveries in queensland. the smithsonian institution in washington dc (the smithson family is one of the bloodlines) was created for the very reason of suppressing archaeological discoveries that rewrite the manufactured history while emphasising those that can be encompassed in the fairy tale. the accounts and symbolic religious tales were taken across the globe by the sumerian seafarers like the phoenicians, the bloodlines of atlantis. they reinforced the stories and symbols that were taken to those areas thousands of years earlier by the atlanteans and lemurians. when the later europeans landed in the americas and other parts of the world with columbus and his successors

st comment remains to be seen, but you will see revealed here the stream of evidence to show that the basis of what john rhodes suggests is true. i had a strange meeting with him in las vegas and his family background apparently connects into the cia airline during the vietnam war, air america. i am wary of his agenda to be honest, but his themes, as quoted, are supported by endless evidence. the fairy folk the tales of underground worlds inhabited by fairies, elves, goblins, demons, dragons, and other non-human communities abound in folklore across the world and they were often known as the "shining ones, the same as the anunnaki and the "gods" under other names in ancient texts. even a brief glance at the basic themes of these stories confirms that they are talking about the same "extrat

rld of caverns, tunnel networks, and even vast cities, is niflheim. the close similarity to nefilim is obvious and they were said to reside within the earth. the norse people said that niflheim was ruled by the death goddess, hel. these subterranean networks could be accessed through the mounds and hill forts built by the ancients and the mountains, hills, and lakes they held to be sacred. these "fairy folk" in all their names and guises were said to interbreed with humans to create hybrid bloodlines, abduct surface people, drink human blood, and take human reproductive materials. sound familiar? and the main form in which these "fairies" and "elves, etc. appeared was reptilian. elf or elven is still one of the illuminati code names for the reptilian bloodlines. the tales of non-human "god

he had scales on his body as had his ancestors before him. he was the grandson of yataro the fifth. again, a prominent family line seems to have been the desired target of the original, and perhaps repeated, genetic exchange. while in the east, the influx of 'dragon-blood' is seen as a thing of great pride, in the west such things are covered with an elaborate coating of fable and mist, becoming 'fairy tales' about serpent or frog-princes. western sentiment, at least on the surface, is against such liaisons, often for religious reasons but not always on this basis alone, as the subterraneans have a track-record of cruelty, selfishness, and malice."15 the chinese calendar zodiac, dating to 2500bc, is symbolised by animals, all of which still exist, except for one- the dragon. is it really l

of northern europe and prometheus of the greeks. indara was the traditional founder of civilisation and was deified by the sumerians.17 he was said to have defeated the demons and slayed the serpent-dragon and the "giants, and his sumerian titles are identical in the sumerian and the edda, where he appears as eindri or thor. like thor, indara was also portrayed with a hammer by the sumerians. the fairy story of jack and the beanstalk or jack the giant slayer comes from the tales of indara/thor. a title for thor in the edda is sig or ygg, which, in sumerian and cappadocian inscriptions, is spelt zagg or zakh. this is the origin of the modern name, jack.18 waddell writes of indara "the sumerian records regarding him date continuously back to the inscription on his sacred trophy bow! or holy

one in the garden of eden story, the "forbidden fruit, he says. in the edda, the serpent leader, el, taunts eve for changing sides and becoming a priestess "of the rowan. the edda refers to eve as "idun, who dispenses life-giving apples to the goths from their sacred tree. idun was adueni or atueni to the sumerians and this later became athene, mother goddess of the greeks (figure 26. the levite fairy tales waddell says the levite priests of the hebrews took this symbolism and produced the make-believe story of adam and eve with the serpent in the garden of eden in which they were punished for eating from the tree of knowledge, the rowan tree, symbolic of the nordic religion. the levites were serpent worshippers of el and the old testament gods, the elohim, were the reptilians of the serp

for the reptilian bloodlines to this day. pliny, the roman writer, said that all the people of "scatinavia, or scandinavia, were children of "mother hel" and were called helleviones.24 they believed that she lived in elder or hel-trees/elven trees. sir laurence gardner, of the royal dragon court and order, says that his "dragon bloodlines" have been called the elven race and that terms like elf, fairy, and pixie all symbolise the "representatives of various castes within the kingly succession (the reptilian hierarchy).24 so many fairy tales and other children's stories are encoded with the theme of the dragon bloodlines and their battles for power. the tales of princes and princesses "turning into a frog" is symbolic of shape-shifting. the same with dragon princesses locked in towers or g

DAVID ICKE THE BIGGEST SECRET

lomas, the hiram key (arrow books, london, 1997, p 310.48john e. remsburg, the book your church doesnt want you to read, p 171.49ibid.50ibid, p 172.103cmapter fiveconquered by the crossthe christian church is a farce founded on a fantasy. if anyone requires confirmationof how easy it is for the few to control the masses, they need look no further than thebillions of people who have worshipped the fairy tales peddled these past 2,000 yearsby men in long frocks. and what goes for christianity goes for the rest of them,judaism, islam, hinduism and all the rest.these religions were created by the same force to achieve the same effect and,therefore, the saviour-god myths throughout the ancient world have an identical gameplan: 1 you are born with original sin and so you are an unworthy piece of

nor is there one authentic portrait of shakespeare. the differences in thedepiction of him by artists confirm that no-one has any idea what he looked like. y et thepower of conditioning and accepting the official line attracts millions of people to stratfordfrom all over the world to see the home of the man who didn t write the shakespeare plays!this is only one small example of how the official fairy story called history is used tocontrol current behaviour and perception. what else in history isnt true? just abouteverything. behind the shakespeare plays was the hidden hand behind most historicalevents of significance- the brotherhood networks. and nothing sums up the attitude of thisgroup better than the words bacon/dev ere wrote for the witches in his play, macbeth:fair is foul and foul

, the wizards and witches,the sensitives and psychics in other words, were burned, drowned, jailed and tortured, onthe orders of people like king james and martin luther. y et these were initiates usingthe same knowledge the wizards and witches were using and communicating. therewere two esoteric undergrounds and still are. the one among the people which passed onthe knowledge in secret, myth and fairy tale, to avoid the wrath of the religious andpolitical establishment; and the babylonian brotherhood underground which wanted thatknowledge for itself to control and manipulate the religious and political establishment.so the peoples underground was, and is, constantly attacked and pursued by thebrotherhood underground. some 250,000 were murdered for being wizards and witches,16730,000 of th

lyn chapel that the green man can be168identifiedwith tammuz, the dying and resurrecting god of babylon and an aspect ofnimrod. tammuz, and other names for the same deity, was often depicted to have a greenface. this includes osiris, the husband-brother of isis. the story of robin hood in hislincoln green originated with this green man deity. robin hood began in the originallegend as a species of fairy and he was also known as green robin, robin ofgreenwood and robin goodfellow.31 his shakespearean version, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a qu

DEITUS

else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heaven and hell, reincarnation, and all of the other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys that this world has to offer, and scoff at those who reject what they have been given for the hope for some illusory reward beyond death. satanically speaking, churches are businesses which offer their followers the promise of salvation. in order for

DEMONIC BIBLE

condemned by others as "devilworshippers" at some time or another. in the "tolerant" social climate of today, the christian still condemns the jew; the jew still condemns the muslim, and the muslim still condemns the christian. each is willing to kill and commit heinous crimes in the name of his "god. would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? it is with these thoughts in mind that the demonic bible is written. stop now at the horror of these words and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the light-bearer the name lucifer comes from the latin words lux (light) and fer (to bear. lucifer means, l

DION FORTUNE PSYCHIC SELF DEFENSE

d; for unless the cause of the illness can be dealt with, a fresh batch of thought-forms is built up as soon as the original ones are destroyed. chapter vii 35 of 103 the pathology of non-human contacts there are other forms of life as well as ours whose sphere of evolution impinges upon the earth. in the realm of folk-lore we constantly meet with the idea of intercourse between the human and the fairy kingdoms; of the marriage of a human being with a fairy spouse, or the theft of a child by the fairies, an impish changeling being left in its place. we shall be rash if we assume that an extensive body of folk-belief is entirely without foundation in fact. let us therefore examine these old and crude beliefs and see whether we can find any grounds for them, and if so, what the real nature o

love them constitutes such a well-marked syndrome among the psychic pathologies that we must consider it in detail. the person who forms a rapport with a non-human becomes deeply stirred by the elemental forces that find ingress to our sphere through the channel of this wandering and alien soul. he becomes, as it were, drawn away from normal human things and set wandering upon the confines of the fairy kingdom, and yet he can find there no rest for his foot and no sustenance for his soul. the story of the handsome fisher-lad and the mermaid is indicative of this condition. she loves him, draws him to her and he drowns, for he cannot live in the element of water. the explanation of the curious power, both of fascination and destruction, which is exercised by non-humans may lie in the fact t

s stimulating to us, because elemental beings pour forth in abundance the vitality of their own particular sphere, and this vitalises the corresponding element in ourselves. but if a four-element creature is drawn into the sphere of a single element he is poisoned by an overdose of the one element in which he finds himself, and starved of the other three. it is for this reason that mortals in the fairy kingdom are always said to be enchanted or asleep. they are never living normally in full possession of their faculties. an equally difficult problem is set to the non-human who is drawn into our midst. a single-element creature is bidden to control and assimilate an additional three elements for which it has no equipment or experience, and the result is disastrous. but it is not enough that

the usual three channels previously referred to. the concentration will be terrific, but it will only be achieved at a terrific price. it is in order to achieve this terrible concentration that the saints of the west and the yogis of the east practise a torturing asceticism. you must sell all that you possess in order to purchase this pearl of great price, and an echo of the method lingers in the fairy-tale tradition that the person who finds the lucky stone can only have one wish. such a concentration is good for one purpose, and one purpose only. we can concentrate on a healing, or on a destruction, but we cannot work at both simultaneously; neither can we readily change over from one to the other. we cannot com bine incompatibles within the limits of a single life. that is to say, if we

book of enoch that the sons of god mated with the daughters of men, and the demonic race was the result. the folk-lore of every country contains instances of the mating of humans with elementals, usually with disastrous consequences. classical literature is full of stories of the visits of gods and goddesses to human kind. what shall we say of all such stories? is there any element in them beyond fairy-tale and wish-fulfilment? we can readily understand the motive of the nun who, wishing to conceal the identity of her paramour, declares herself to be with child by the devil. we can equally understand the psychology of the rest of the convent that take up the story and see the devil in every corner. let me cite certain cases which have come within my personal knowledge and see whether in th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

n his death he renounced his magical works and addressed his familiar thus: begone, wretched animal, the entire cause of my destruction! the animal fled from the room and plunged into the saone, where it perished. it was said that at the inns where he stayed, agrippa paid his bills with money that appeared genuine enough at the time, but which afterward turned to worthless horn or shell, like the fairy money which turned to earth after sunset. he was also said to have summoned the spirit of cicero (died 43 b.c.e) to pronounce his oration for roscius, in the presence of john george, elector of saxony, the earl of surrey, erasmus, and other eminent people. cicero duly appeared, delivered his famous oration, and left his audience deeply moved. agrippa was supposed to have a magic glass in whi

the human race are similar to those of other nations. the christian fathers, for the most part, believed angels possessed bodies of heavenly substance (tertullian calls it angelified flesh, and, if not, they could assume a corporeal presence at their pleasure. in fact, all the actions recorded of angels in scripture imply human bodies and attributes. some theosophists regard angels as related to fairy life, part of the devic kingdom (from the sanskrit term deva, or divine being. reports of encounters with visitors from flying saucers often suggest a secular form of angel life. contemporary interest in angels the existence of angels, especially guardian angels, has been a common theme of popular western lore. it has been the subject of numerous christian texts and been championed in metaph

urt who met with magical adventures, and as the stories grew older in the popular mind, additions to these naturally became the rule. of note is the offshoot of the arthurian epic, known as the holy grail, in which the knights who go in quest of it encounter every description of sorcery for the purpose of retarding their progress. arthur s end is as strange as his origin, for he is wafted away by fairy hands, or at least by invisible agency, to the isle of avillion, which probably is the same place as the celtic otherworld across the ocean. as a legend and a tradition, that of arthur is undoubtedly the most powerful and persistent in the british imagination. it has employed the pens and enhanced the dreams of many of the giants of english literature from the time of geoffrey of monmouth to

it by the catholic church s authorities. sources: connor, edward. recent apparitions of our lady. fresno, calif: academy library guild, n.d. delaney, john j, ed. a woman clothed with the sun: eight great appearances of our lady in modern times. garden city, n.y: hanover house, 1960. banshee an irish supernatural being of the wraith type. the name derives from the gaelic bean si and implies female fairy. she is usually the possession of a specific family, to a member or members of which she appears before the death of one of them. t. f. thistleton dyer, writing on the banshee in his book the ghost world (1898, states: unlike, also, many of the legendary beliefs of this kind, the popular accounts illustrative of it are related on the evidence of all sections of the community, many an enlight

attached to the sheridan family was distinctly heard lamenting beneath the windows of the family residence before the news arrived from france of mrs. frances sheridan s death at blois. she added that a niece of miss sheridan made her very angry by observing that as mrs. frances sheridan was by birth a chamberlaine, a family of english extraction, she had no right to the guardianship of an irish fairy, and that therefore the banshee must have made a mistake. then there is the well-known case related by lady fanshawe who tells us how, when on a visit in ireland, she was awakened at midnight by a loud scream outside her window. on looking out she saw a young and rather handsome woman, with dishevelled hair, who vanished before her eyes with another shriek. on communicating the circumstance

lands of scotland, where she is known as bean-nighe, or little-washer-by-the-ford. she is said to be seen by the side of a river, washing the blood from the clothes of those who will die (see also fairies) sources: lysaght, patricia. the banshee. dublin, 1986. mcanally, d. r. irish wonders. 1888. reprint, detroit: grand river books, 1971. o donnell, elliot. the banshee. london, 1919. yeats, w. b. fairy and folk tales of the irish peasantry. london: walter scott [1888. banyacya, thomas (1909.1999) thomas banyacya, an elder of the hopi nation, was selected as one of four spokespersons of his people in 1948 to deliver an urgent prophetic message to all people. he was born on june 2, 1909, in moencopi, a hopi town in arizona. he attended school under the name thomas jenkins, an anglo name dema

n, 1964. the ether ship mystery. san diego: borderland sciences research associates, 1950. borderline magazine popular american occult magazine published from 1965 to 1966, edited by shelly lowenkopf and astrologer sydney omarr. publication ceased after vol. 2, no. 2 (february 1966. borderline science investigation group a now-defunct organization formed to investigate folklore, ufos, ghosts, and fairy incidents in the suffolk area of britain. borri, josephe-francois (1627.1695) an alchemical imposter of the seventeenth century who was born at milan in 1627. in youth his conduct was so wayward that at last he was compelled to seek refuge in a church to escape the vengeance of those he had wronged. there he hid his delinquencies under the cloak of imposture and hypocrisy, and he pretended t

6, for the purpose of securing one of these fairies: first, take a broad square crystal or venetian glass, about three inches in breadth and length. lay it in the blood of a white hen on three wednesdays or three fridays. then take it and wash it with holy water and fumigate it. then take three hazel sticks a year old; take the bark off them; make them long enough to write on them the name of the fairy or spirit whom you may desire three times on each stick, which must be flat on one side. bury them under some hill haunted by fairies on the wednesday before you call her; and on the friday following dig them out, and call her at eight, or three, or ten o clock, which are good times for this purpose. in order to do so successfully one must be pure, and face toward the east. when you get her

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ok in the rosicrucian, the journal of the societas rosicruciana in anglia. he also studied occultism with frederick hockley (1808.1885. mackenzie s other literary publications include burmah and the burmese (1853, zythogala; or, borne by the sea (a novel, 1872, and the fundamental constitutions of freemasonry (1877. in addition he translated and/or edited schamyl and circassia by f. wagner (1854, fairy tales by j. w. wolf (1855, the marvellous adventures. of tyll owlglass by t. eulenspiegel (1859, the life of bismarck by j. g. l. hesekiel (1870, and bismarck: his authentic biography by g. e. l. von bismarck-schoenhausen. he also edited early issues of a masonic periodical titled kneph in 1881. on april 21, 1873, mackenzie read a paper on eliphas levi to the rosicrucian society (societas ro

ward the ship is wrecked in a raging sea. in legend, one can gain power over a mermaid by seizing her cap or belt. there are many folk tales of marriages between a mermaid and a man, and in machaire, ireland, there are individuals who claim descent from such a union. the medieval romance of the fair melusina of the house of lusignan in france concerns the daughter of a union between a human and a fairy who cursed the daughter melusine so that she became a serpent from the waist down every saturday. hans christian andersen s sad story the little mermaid echoes folk tales in its theme of a mermaid who falls in love with a prince in a passing ship; the mermaid takes on human form in order to gain a human soul and be close to the prince, but although constantly near him, she cannot speak. when

urces: oxley, william. modern messiahs and wonder workers. london: trubner, 1889. monen a term from the kabala, referring to that branch of magic that deals with the reading of the future by the computation of time and observance of the heavenly bodies. it thus includes astrology. money (in occult tradition) money that comes from a pact with the devil is of poor quality, and such wealth, like the fairy-money, generally turns to earth, or to lead, toads, or anything else worthless or repulsive. st. gregory of tours (d. 594 c.e) told a illustrative story: a youth received a piece of folded paper from a stranger, who told him that he could get from it as much money as he wished, so long as he did not unfold it. the youth drew many gold pieces from the papers, but at length curiosity overcame

the aerial musical sounds sometimes resembled drops of water, and according to home they were produced by the same method as raps. dr. james h. gully, in whose house home was a guest, writes: ears never listened to anything more sweet and solemn than these voices and instruments; we heard organ, harp and trumpet, also two voices (spiritualist, vol. 3, p. 124. in the presence of moses, drum, harp, fairy bells, trumpet, lyre, tambourine, and flapping of wings were heard (proceedings of the society for psychical research, vol. 11, p. 54. no such instruments were in the room. they were also heard in the open. a mrs. speer reflects on the event (light, january 28, 1893: september 19, before meeting this evening we heard the fairy bells playing in different parts of the garden, where we were wal

, new hyde park, n.y: university books, 1969. phouka (or puca) the irish form of a european field spirit, the kornbocke, one of various kinds of animal fairies. the phouka would appear as a goat, a pig, or, most frequently, as a horse. it would lure its victims to mount it, then take them for a wild ride and throw them off. it is possible that the word puca is related to puck, another mischievous fairy figure. sources: arrowsmith, nancy, and george moorse. a field guide to the little people. new york: wallaby books, 1977. phrenology a nineteenth-century proto-science claiming that character and personality could be ascertained by the shape and size of various areas or bumps on the skull, resulting from development of the brain centers. it derives from the traditional belief that character

ath either by suicide, drowning, or murder by strangling or were not buried in holy ground. at times the rusalki would turn on people and kill them, especially young men who would go bathing in the streams without wearing a cross around their necks. little is known of these beautiful creatures. thomas keightley, a knowledgeable source in the lore of fairies, says little of rusalki in his book the fairy mythology (1850) and gives only this brief notice: they are of a beautiful form, with long green hair; they swim and balance themselves on the branches of trees, bathe in the lakes and rivers, play on the surface of the water, and wring their locks on the green meads at the water s edge. it is chiefly at whitsuntide that they appear; and the people then, singing and dancing, weave garlands f

nded from scandinavian balladry. from folklore to psychical research the study of scottish occultism was begun by the collectors of folklore. among the earliest was the reverend robert kirk, whose the secret commonwealth of elves, fauns and fairies (written in 1691, but not published until 1815) reads like an anthropologist s report on a foreign country. the work is precise in its descriptions of fairy life and customs, and some believed that kirk himself became a prisoner of the fairies. among scottish folklorists whose research preserved ancient legends and magical traditions, the most prominent was john francis campbell of islay (1822.1885. his great collection, popular tales of the west highlands, orally collected (4 vols, 1860.62, achieved for scotland what jacob grimm had done for th

llection carmina gadelica, hymns and incantations, with illustrated notes in words, rites, and customs, dying and obsolete, orally collected in the highlands and islands of scotland (2 vols, 1900. the versatile genius andrew lang (1844.1912) published over fifty major works concerned with poetry, book collecting, classical studies, scottish history, english literature, anthropology, folklore, and fairy tales. lang was a founder-member and later president of both the society for psychical research, and the folk-lore society. lang was one of the earliest writers on psychical research to collate modern phenomena with the traditions and beliefs of ancient peoples, and his knowledge in this wide field was encyclopedic. he noted, for example, in regard to reports of crystal gazing that he found

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

er tibet, and the other agharta, under china s tzangpo valley. eventually, the venusians conquered agharta, sending their evil minions into the world until 1948, when the martian/human alliance reclaimed the city and slew its ruler, the king of the world, and many of his troops. t h e re is no real-life central asian tradition of agharti, though chinese and ti b e t a n e q u i valents to western fairy lore spoke of magical caves, on the other side of which the traveler would find a beautiful land and lovely but ultimately tre a c h e rous supernatural beings. see also: reptoids further reading dickhoff, robert ernst, 1965. agharta. new york: fieldcrest. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth

fairies authenticity, then later announce that they were fake. they would then clinch their case by reminding their parents that the adults had lied to them about father christmas. knowing nothing of the scheme, of course, arthur wright loaned his daughter his camera and provided her with a single plate. an hour later the girls returned from the brook and told wright that they had photographed a fairy. he did not believe them, but when he developed the picture, he saw four tiny, winged women in front of frances. the figures looked like paper cutouts, but the skeptical elders could not extract an admission from the children. a month later, a reluctant wright gave elsie access to the camera once more. the result was a second picture, this one of a gnome whom elsie appeared to be inviting to

en. a month later, a reluctant wright gave elsie access to the camera once more. the result was a second picture, this one of a gnome whom elsie appeared to be inviting to jump into her lap. annoyed at what he took to be a continuing joke, wright kept the camera out of his daughter s hands thereafter. that would have been that; however, in 1920, polly wright, elsie s mother, attended a lecture on fairy lore. afterward, she brought up the photographs to the speaker, who immediately asked if he could see prints. these prints soon found their way into the hands of theosophist edward gardner, a believer in fairies. the wrights provided him with copies of the originals, which gardner showed to an acquaintance knowledgeable in photography. the expert stated, guardedly, that he could see no evide

vered au- cottingley fairies 73 thor of the sherlock holmes stories and then an avid spiritualist, heard about the matter. doyle had gardner take the pictures to the kodak laboratory in london, where two experts neither endorsed nor repudiated them. in the summer, when gardner met the wrights for the first time, he provided elsie with a modern camera. in short order, she and frances had three new fairy photographs. doyle wrote two articles for the popular magazine the strand (december 1920 and march 1921 issues, declaring the pictures as proof of the existence of fairies. doyle endured a great deal of ridicule for his advocacy of what many saw as a transparent hoax, but that did not stop him from elaborating on the matter in a revealingly titled book, the com- ing of the fairies (1922. the

rything; they said they wanted to keep some of the details to themselves for a book they intended to write. neither lived long enough, however, to produce the proposed volume. in a final, curious footnote, frances insisted to her death that though the pictures did not show real fairies, she had seen real fairies in the beck when she and elsie were friends and playmates. a well-reviewed 1997 film, fairy tale: a true story, dramatized the story, with peter o toole playing doyle. see also: fairies encountered further reading clapham, walter, 1975. there were fairies at the bottom of the garden. woman (october: 42 43, 45. cooper, joe, 1982. cottingley: at last the truth. the unexplained 117: 2238 2340. crawley, geoffrey, 1982, 1983. that astonishing affair of the cottingley fairies. british jo

91 96; pt. vi (february 4: 117 121; pt. vii (february 11: 142 145, 153, 159; pt. viii (february 18: 170 171; pt. ix (april 1: 332 338; pt. x (april 8: 362 366. doyle, sir arthur conan, 1922. the coming of the fairies. new york: george h. doran company. gardner, edward l, 1945. fairies: the cottingley photographs and their sequel. london: theosophical publishing house. hitchens, christopher, 1997. fairy tales can come true. vanity fair 446 (october: 204, 206, 208, 210. hodson, geoffrey, 1925. fairies at work and at play. london: theosophical publishing house. sanderson, s. f, 1973. the cottingley fairy photographs: a re-appraisal of the evidence. folk- lore 84 (summer: 89 103. smith, paul, 1991. the cottingley fairies: the end of a legend. in peter narvaez, ed. the good peo- ple: new fairyl

operation trojan horse. new york: g. p. putnam s sons. steiger, brad, 1976. gods of aquarius: ufos and the transformation of man. new york: harcourt brace jovanovich. williamson, george hunt, 1959. road in the sky. london: neville spearman. zinsstag, lou, 1990. ufo. george adamski: their man on earth. tucson, az: ufo photo archives. extraterrestrials among us 97 fairies encountered traditions of fairy folk can be found anywhere in the world, but they are usually spoken of in the past tense. what is less well known is that such beliefs derive not just from distant folklore but from perceived experiences of a sort that are still reported from time to time even today. british anomalist janet bord writes, today the knowledge of and belief in fairies has all but died out among country people

iries of tradition have no wings. beyond that, they vary in appearance from region to region, though most are small and humanlike, sometimes with brown or green skin. they are of uncertain temperament and, thus, best avoided. collectors of folklore a notion and discipline that came into existence around 1800 came upon many firsthand accounts. these can be found in any number of scholarly texts on fairy lore. though sometimes puzzled by the apparent sincerity of their informants, few folklorists were willing to take the leap of faith required to embrace actual belief in fairies. one who did, however, was the well-regarded w. y. evans-wentz, an anthropologist of religion who had a ph.d. from oxford university. in the first decade of the twentieth century, evans-wentz traveled through the cel

FAUST

in. walpurgis night s dream or, oberon and titania s golden wedding intermezzo. theatre manager. now for once we ll rest today, valiant sons of miedling. misty vale and mountain grey are all the scene we re needing! herald. golden wedding cannot be till fifty years have vanished; and yet golden is t to me when the strife is banished. oberon. are ye spirits to be seen, come forth and show it duly! fairy king and fairy queen, they are united newly. puck. now comes puck and whirls about and slides his foot a-dancing; after come a hundred out, themselves and him entrancing. ariel. ariel awakes the song with pure and heavenly measure; many frights he lures along, and fair ones too, with pleasure. oberon. spouses who would live in peace, learn from our example! when a pair would love increase, t

e, hovering about. ariel [song accompanied by aeolian harps. when in spring the rain of flowers hovering sinketh over all, when the meadows, bright with showers, unto all the earth-born call, tiny elves with souls propitious haste to help where help they can; be he blameless, be he vicious, they lament the luckless man. hovering around this head in circles airy, look that ye show the noble law of fairy: appease the furious conflict in his heart! draw out the burning arrows of remorse, from suffered horrors cleanse his inmost part! four pauses makes the night upon its course: hasten to fill them with your kindly art! his head upon a cooling pillow lay, then bathe him in the dew from lethe s stream! his limbs, cramp-stiffened, soon will freely play when rest has made him strong for morn s ne

in one night! a witch-ride would not name it wrong; they bring their own blocksberg along. oread [from a natural rock. come up to me! my mount is old and still has its primeval mould. revere these cliff-paths steep ascending and pindus last spur far extending! unshaken, thus i reared my head when over my shoulders pompey fled. beside me here this phantom rock will vanish at the crow of cock. such fairy-tales i often see arise and perish in like sudden wise. mephistopheles honour to thee, thou honoured head! with mighty oaks engarlanded. moonbeams, however clear and bright, never can pierce thy sable night.but by the bushes there i see a light that s glowing modestly. how strange that all must happen thus! in truth, it is homunculus. whence do you come, you little rover? homunculus from pla

mmoned me, me only, to their quiet service. highly honoured i stood near them, yet, as doth beseem the trusted, looking around for something else. so i turned me hither, thither, seeking roots and barks and mosses, skilled in all things efficacious, and so they remained alone. chorus. truly thou dost speak as if within there were vast world-wide spaces, forest, lakes and brooks and meadow; what a fairy tale dost spin! phorkyas. to be sure, ye inexperienced! those are depths no one hath fathomed: hall on hall and court on court which musingly i followed through. but there echoes all at once a laughter through the spacious caverns i look thither, lo! a boy who from the woman s lap is leaping to the man, and from the father to the mother; the caressing, dandling, pranks of foolish fondness, c

FULLER J F C SECRET WISDOM OF THE QABALAH

al interpretation of the mysteries, which stood shrouded before the academies of aristotle and plato. many things have changed, innumerable experiments have been made, yet before the essential mysteries we still stand as blindly as they did. all that has in reality happened is that we have changed our forms of thought; then they were flatter, now they are rounder. each new philosophy opens like a fairy-tale, for man is ever, and of necessity must be, a wondering child. there is a man or a woman and a wishing-ring. an unannihilatable atom of magic. the ring is turned and man sees something which does not exist, but which is so remarkable that he persists that it does exist. he is for ever creating the hollow worlds of the kings of edom. today we laugh at qabalistic learning. why? because it

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

the religious or emotional nature which under other circumstances would be impossible; and as, for thousands of years, it has been the special business of this class to formulate creeds for the ignorant masses, religious belief and the ceremonies connected with "sacred" worship, during certain periods of the world's history, have assumed a grotesqueness in design unsurpassed by the most fanciful fairy tales which the imagination has ever been able to create, at the same time that they have portrayed a depth of sensual degradation capable of being reached only by that order of creation which alone has been able to develop a religion. chapter xviii. the cross and a dying savior. in egypt, the cross when unaccompanied by any other symbol signified simply creative energy both female and male

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

easingly in his autobiography-e-there wasnothingso dead formeasthelifeofthelatinchurch.theoblatesofmaryimmaculate atkilburnfilled my soulwithemptiness, and i fared nobetterwiththeoblatesofst charlesborromeoatbayswater'(slt,p.58)-henotonly maintained hischurchattendancebutbecame a strident apologist forthefaith.24a.e.waite-magicianofmanyparts_his early reading had been restricted to picture books, fairy tales, adventure stories and the poetry of mrs hemans,butduring his adolescenceitbecame catholic in a. very broad sense:from thefundamentalphilosophyof balmes, a spanish theologian after the 'scholastic manner, tohamiltonand stuart-mill; from .the ascetic writersofthe latinchurchto the last issueofthe nationalreformer,or the last pamphlet of bradlaugh: from an antiquated commentary on genesi

friends, however, had no such qualms.whilewaite was busying himselfwithdealingsinbibliomania,arthurmachen was writingthegrande'iiouvailleforr.townley searle,whowanted it as an introduction to .the .third catalogueofrare books issued by his 'first edition bookshop. in march1923itappeared-revealingtotheworldwaite's passion forthe'penny dreadful. it was an entertaining story:once upon atime-itis the fairy tale beginning; and therefore a very goodone-i was walking up pentonvillewithmyoidfriend, a.e.waite. it was a grey afternoon; one must.alwayschoose a grey afternoon if one would walk fitly up pentonville. i think we were settingouton a journey to explore stoke newington,withthe view of determiningwhetheredgar allan poe's school were still in existence.this was a matter which had engaged us b

-includingthegoldenpen,which was edited by waite"-circulated inmanuscript,but the were printed, and, on the whole, printed and designed rather well.2waite contributed short poems to mostofthem, andtwoofthem he favoured with his long, and clearly derivative 'lyricaldramas'.thefirstsabbath,modelled closely onp.j.bailey'sfestus,appeared inechoesfromthelyrewhilethe poet's magazineprinted his byronic 'fairy romance',theenchanted uf,od. 3norwas this all. in 1877 an attempt had been made to establish an 'amateur conference',butthe first meeting, at stratford-on-avon, was a disasterand nothing cameofit. waite, however, took up the idea and in the following year was instrumental in foundingthecentralunion. an 'associationofauthors and others' that met monthly, for the purposeofmutual criticism, ove

hy golden girdle now?whowashes thy feet that are white and fair,anddried themwithhis hair?(asoul'scomedy,pp.170-1)but the real gabriel wasnotdead. waite gives no clue to gabriel's identity,butclearly he had no connectionwithhighgate, for by1881st joseph's retreat was ten yeats in waite's past. equally clearly he had a real existence, for twenty-five yearslater-andfourteenall around were men, like fairy kings, in robes of gold,and-boysinwhitewhoheld long torches while two were swinging censers full of. smoke, and flame and fragrance.onewas like a saint, his hair all gold. about the church they came in long procession; there his' eyes met mine,40a.e. waite-magicianofmanyparts_he and his eccentricities, his .rampantprejudices, his love .of hisownway and his generous heart are lively and preci

ever seen.thewalls have red paper,thecurtains and suite are a dull a red umbrella ofvastproportionsdependsextended from theceiling;in aworditisjusttheapartmentinwhichtheterrible scarletwomanmightbe expected to befound. thereisnothingto excite suspicion in it beyondtheunmitigatedbadtastewhichthusrampantly displays itself.'healsonotedthat'fromsix to a dozen people usually attend; aninstrumentcalled fairy bells, a large and small musical-box, some papertrumpets,arethestock in tradeofthese marvel-mongers.'whentheseancecommenced'themusicalboxis lifted,theinstrumentspass from head to headofthesitters; voicessoundinall directions; spirit jokes are cracked inbrokenvoices, and allthewellknownseriesofthaumaturgiccommonplaces follows.'noneofthis impressedhimand he concludedthat'thebestargumentfortheg

ife fromthestandpoint of the mystics' 9. and dismayed. his spiritualist audience by insisting on thesuperiorityofthe 'transcendental-s-the inner experiencesofthemystic-overthemerely 'phenomenal, which included the phenomena of theseance-room.andjustas he startled the cultured readers oflight,so he confusedthemore simple-minded readers of its rival, themediumanddaybreak,withhis curious allegorical fairy255 tale 'prince starbeam, which had been published serially in its columns in 1889. this odd romance-had not the remotest connectionwiththeconcerns ofeverydayspiritualists, and a heavy-handed attempt. to interpret it in their terms,byapseudonymous critic 'ossian (almost certainlytheeditor, james burns, only increased their confusion. but even as his active involvementwiththe spiritualist mov

mouse 'for there was said to be no assignable limit to her capacity for sleeping (p.19)andwhenawake she wasofsuch 'unassailable taciturnity' that 'as she never spoke willingly, and seldom answered anyone except upon extreme pressure, this silencebecame itself a kind of eloquence (p.20).she also possessed a serene indifference,bothto waite's occult pursuits and to his poetry (when his anthology of fairy poetry was published in the summer of1888,he gave ada a copy of the pocket edition, reserving the larger and more sumptuous version for her more appreciative sister. she remains a curiously nebulous figure,butwaite was undoubtedly fond of ada, and if high passion and high romance were alike absent from the marriage her inert personality ought to have led to a lifeofplacid contentment.butther

rocesswhichsuggested itself was hypnotism;ican say nomore'11),he achieved 'a sortofraptureoflifewhichhas no parallelthati canthinkof,whichhas, therefore, no analogies bywhichit may be made64a.e.waite-magicianofmanyparts_aswithallofgranville's children (including ludivina, his daughter by dora) she remained unmarried and her only memorial is the figureofthedragoninbelleandthedragon,waite's curious fairy tale-a 'ludibrium' he called thestuart-menteath family('theravensofravendale) and their doings at toftrees. central to thestoryisthedesireoftheheroinemelusine (dora) to become a 'great poetess'inthemannerofthemystic (waite; andwhatshe achieved in fictionsheachieved also in fact.orso it seemed. in december1894thepallmall gazette described a recently published poem as'aworkofrealmeritand genui

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

g or influential, did not affect the mainstream of english literature, art or thought; but they did create many curious byways, exploring them with the aidofthe principles and prac255 tices of the golden dawn, and thesebywayshave kept their fascination for dreamers and critics alike. in iiterature the most enduring of these byways is within the genre of occult fiction, for while ghost stories and fairy tales have always been with us, tales of sorcery and supernatural evil set in the real worldofthe present were something new to the reading public at the turn of the century. truly 'occult' fiction may be said to have begun withdracula(1897),and the enormous popularity of this tale of vampires and evil powers undoubtedly encouraged publishers to take up similar fiction from other, less known

GILBERT THE MAGICAL MASON

rry costume of many colours, representing the seven divine and planetary forces as they are shown to man in the rainbow of heaven; he is always silent; with his wand he transforms the outward appearance of every object he wills to strike. colum255 bine, named from columba, the dove, is the human soul; she is constantly at the side of harlequin, is always obedient to his wish, is light, aerial and fairy-like, beautiful and pleasing;butshe herself has no magical power, she shines by his light, and is but a minor reflection of the spirit which overshadows thethe number four161personality.thekabalists used thebirdas an emblem ofthesoul, and bird's-nest as a symbol of heaven.theclown representstheearthly and fallible principleofman, hismind,intellect, desire and action; he is worldy-wise and cu

GILBERT THE SORCERER AND HIS APPRENTICE

pirit would remember its astral, prenatal life, its comrades, and its workin-:thatlife. and what do we know of the memories or fancies of.'early infancy, before the knowledge of the conditions ofthe'earth life have fairly dawned on the infant mind? may not wordsworth's fancy of 'trailing clouds of glory' have some real substantialtruthbehind it? and the golden dreamsofchildhood,thechild's love of fairy tales, and ready belief in all the beauties behind the outward veil of things, be in fact .a. memory of the prenatal state, a perceptionofa deepertruththan our grosser senses of mature life can reach to! nay! may: not the child possibly be giving help and counsel to its former comrades, in a way we cannot comprehend, and the child cannot explain tous,and which pass from its memory as it grad

. some celtic memoriesmany years ago it was my good fortune, thanks to the kindness of a grand- uncle,towander over a great part of the western islands, and pick up many experiences and traditions now fast fading into oblivion. little more than a boy at the time, i readily made friends with all whom i met of the kindly and courteous islanders. strangers were infrequent then, and the occultism and fairy lore of the west were much more freely spoken of. moreover, among the peasants of the islands were many of my own kin, and possibly they spoke more openly to me than they would to many others. now the islands have largely become a playground for the wealthy southerner, and the board schools have overlaid the old traditional celtic wisdom with a thin veneer of superficial and sterile facts (s

with a thin veneer of superficial and sterile facts (so-called) in the name of education, and have taught the children to speak a clipped cockney tongue, interlarded with some vulgar americanisms, instead of the sweet pure english uttered with the lingering musical intonation of the western highlanders. altogether the foot of the saxon has been heavy on the west, and the old occultism and the old fairy lore have retreated out of sight, and largely i fear out of mind. therefore i have tried to string together a few rambling memories, in the hope of preserving some traditions which the present generation is in danger of losing altogether. others more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sorcerer and his apprenti

hers more capable must judge of their value; i can only vouch for their truth as personal experiences of a time when the102 the sorcerer and his apprenticeoccultism of the celtic west was not only a very real thing,butwas looked on as utterly natural. i knew nothing of folk lore, and the idea of collecting and comparing legends and myths never occurred to me. butihad all a boy's keen relish for a fairy tale, especially when told as an obvioustruthby people who really believed it. sooth to sayiwas rather wearied of the superior folk who told me that there were really no such things as fairies. so it was with great joy thatiwandered about among the crofters, and got the old people to tell me stories of the 'little people, and the seal men and women, and the water folk, and the ridersofthesid

e love of woman, and what more would you want' in those days and among the old people the music entered into their lives in a way that the strangers from the south could never realize. the lore of the fairies and elementals, that defied the colder vehicle of words, was expressed in music on the pipes, often as the strains of the pipes came from some lonely shielding a listener would say 'that's a fairy tune' they said that the old pipers would sometimes fall asleep on some fairy knoll, and in their dreams would hear strange music underground, and on waking would set the tune on the pipes.butno man could ever compose the fairy music. it was handed on frompiperto piper, and was at once recognizable by anyone who knew the celtic music.myoidfriend dr keith norman macdonald picked up many of th

y tune' they said that the old pipers would sometimes fall asleep on some fairy knoll, and in their dreams would hear strange music underground, and on waking would set the tune on the pipes.butno man could ever compose the fairy music. it was handed on frompiperto piper, and was at once recognizable by anyone who knew the celtic music.myoidfriend dr keith norman macdonald picked up many of these fairy tunes by ear, and scored them for the first time; some of the best known are included in his gesto collection. and most of them have legends connected with them. many of these were told to me over peat fires, when one or two pipers met and played against each other. thus it was that i heard the legend of crodh challein, colin's cattle, asome celtic memories105typical fairy story of the west

ld to me over peat fires, when one or two pipers met and played against each other. thus it was that i heard the legend of crodh challein, colin's cattle, asome celtic memories105typical fairy story of the west. colin was betrothed to a beautiful girl,butone day she was carried off by the riders of the sidhe, who arefairy knight-adventurers, and bold gallant lovers, so 'tis said. but colin,whohad fairy blood himself, and was a person of influence, sought the fairy queen and begged for the restoration of his sweetheart. this, however, could not be immediately granted by fairy law,butit was permitted that every evening she should come and milk his cattle, and that he should hearhermilking song, and at the end of a year she should be restored to him, and this milking song was heard also in dr

heard also in dream by a piper, who set the tune on his pipes and so it was handed down, and a bard composedwordswhich are still sung in the islands, and have been translated and included in malcolm lawson'ssongsofthe north.even in those days the islanders were very loth to speak about the fairies unless they were certain of a sympathetic and believing audience, and at the present day, though the fairy-faith is still strong, the islanders will often affect a cynical scepticism in talking to strangers. my friend mr w.b. yeats accuses the scots of taking away all the joyousness of fairy-life.buti think he knows not the fairies of the western islands. different regions of the astral world are familiar to different branches of the celtic race. one must go to brittany for the cult of the dead

GOLDEN DAWN RITUALS ENOCHALL

sion of the aethyr asp (62. toatar: harken/ listen (cf. solpeh. tocarzi: governor of the third division of the aethyr tan (51. toco: subservient angel of air angle of water tablet, also known as togco. todnaon: governor of the second division of the aethyr zid (23. tof glo/tol glo: all things. togco: angel, also known as toco. toglo: all things. toh: triumph/ triumpheth, also see homtoh. tohcoth: fairy/ fairies) tohomaphala: name of a guardian angel. toibl: within her. toio: subservient angel of fire angle of air tablet. toitt: angel, also known as tott. tol/ ton/ tof: all. tol torn or torgi: creature. tolahame: tol ham, all creatures. tolham: all creatures. tolhami: on all creatures. toltorg: creature(s/ creatures of ye/ creatures of the earth. toltorgi: with all her creatures. toltorn: c

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ds up the oblique, shunted again and went forward along the upper horizontal and so on, with numerous stops and starts, following a route that eventually took us high above the ancient city. the inca walls and colonial palaces, the narrow streets, the cathedral of santo domingo squatting atop the ruins of viracocha s temple, all looked spectral and surreal in the pearl-grey light of a dawn sky. a fairy pattern of electric lamps still decorated the streets, a thin mist seeped across the ground, and the smoke of domestic fires rose from the chimneys over the tiled roofs of countless small houses. eventually the train turned its back on cuzco and we proceeded for a while in a straight north-westerly direction towards our destination: machu picchu, the lost city of the incas, some three hours

10 the legacy, it is clear, has to do with scientific thinking and complex information of a mathematical nature. because it is so extremely old, however, the passage of time has dissipated it: when the greeks came upon the scene the dust of centuries had already settled upon the remains of this great world-wide archaic construction. yet something of it survived in traditional rites, in myths and fairy-tales no longer understood. these are tantalising fragments of a lost whole. they make one think of those mist landscapes of which chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of these remote ancest

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ever came to hand. norway can hardly be less stocked with legend than sweden, it has moreover its popular lays to shew, into which songs of pit e face. xv the edda have been transmuted, witness the lay of thorns hammer (p. 181) and the solar-lay. in our own day, j. w. wolf is labouring on the popular traditions of belgium, and rob. chambers on those of scotland, with zeal and visible success. the fairy-tale (miirchen) is with good reason distinguished from the legend, though by turns they play into one another. looser, less fettered than legend, the fairy-tale lacks that local habitation, which hampers legend, but makes it the more homelike. the fairy-tale flies, the legend walks, knocks at your door; the one can draw freely out of the fulness of poetry, the other has almost the authority

n) is with good reason distinguished from the legend, though by turns they play into one another. looser, less fettered than legend, the fairy-tale lacks that local habitation, which hampers legend, but makes it the more homelike. the fairy-tale flies, the legend walks, knocks at your door; the one can draw freely out of the fulness of poetry, the other has almost the authority of history. as the fairy-tale stands related to legend, so does legend to history, and (we may add) so does history to real life. in real existence all the outlines are sharp, clear and certain, which on history's canvas are gradually shaded off and toned down. the ancient mythus, however, combines to some extent the qualities of fairy-tale and leo-end; untrammelled in its flight, it can yet settle down in a local h

add) so does history to real life. in real existence all the outlines are sharp, clear and certain, which on history's canvas are gradually shaded off and toned down. the ancient mythus, however, combines to some extent the qualities of fairy-tale and leo-end; untrammelled in its flight, it can yet settle down in a local home. it was thought once, that after the italian and french collections of fairy-tales it was too late to attempt any in germany, but this is contradicted by fact; and molbech's collection, and many specimens inserted in his book by afzelius, testify also how rich denmark and sweden are in fairy-tales not yet extinct. but all collections have wellnigh been overtopt lately by the norwegian (still unfinished) of moe and asbiornsen, with its fresh and full store; and treasu

est tissues, is the delightful narratives of giants, dwarfs, elves, little wights, nixies, night-hags and home-sprites, these last being related to the rest as the tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales

ves, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let animals come upon the stage, and so they trespass on the old animal-epos. in addition to the fairy-tale and folk-tale, which to this day supply healthy nourishment to youth and the common people, and which they will not give up, whatever other pabulum you may place before them, we must take account of rites and customs, which, having sprung out of antiquity and continued ever since, may yield any amount of revelations concerning it. i have endeavoured to shew how ignition by friction, eas

o the fight of summer and winter, the vila to our wise-women! if the elf and dwarf legends appear less polished than they are among celts and germans, our giant legend on the other hand has much more in common with the slavic and finnic. no doubt slav mythology altogether is several degrees wilder and grosser than german, yet many things in it will make a diserent figure when once the legends and fairy tales are more fully and faithfully gathered in, and the gain to german research also will be great. preface. xxxi from similar collections of lithuanian, samogitian and lettish myths revelations no less important are impending, as we may anticipate from the remarkable connexion between the languages. more results have already been attained in finland, whose people, comparable in this to the

songs and tales, though in servian poetry the heroic legend predominates, and in finnic the myth. merely by what ganander, porthan and now lonnrot have published, an immense deal is bridged over between the german, norse, slav, greek and asiatic mythologies. rask (in afhand. 1, 96) had already derived some norse names of giants from finnic. and further, the distinction we made between legend and fairy-tale does not at all apply as yet to this finnic poetry: it stands at an older stage, where the marvels of the fairy-tale without any sense of incongruity mingle with the firmer basis of the folk-tale, and even the animal fable can be admitted. wainamoinen (esth. wannemunne) can be compared to wuotan both in general, and particularly in his character of wish: the finnic waino and wainotem si

manages the division of their hoard, upon which lies the wishing-rod (p. 457; and our nursery tales are full of such divisions (altd. bl. 1, 297. km. ed. 5, no. 193. vol. iii. c xxxiv peeface. 2, 502. bechstein's marchen p. 75. the same trick decides the quarrel in asbiornsen^ no. 9, p. 59^ and in the hungarian tale, graal p. 166. now whence can these details have been imported into the homespun fairy-tale? every country has them at its fingers' ends. to take another striking instance: the story of the three cousins (p. 415) who had spun till the nose of one grew long, another's eyes red, and another's fingers thick, is told still more vividly in norway (a.sb. and moe, no. 13, and most vividly in scotland (chambers, p. 54-5. or the changeling's unfailing formula (pp. 469. 927, was that co

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

hat is rarely missing. hutchen (hodeke, hoidike, the hildesheim goblin, and hopfenhutel* eisenhiitel take their names from it. a broad-topped mushroom is in dan. called nissehat. the norwegian nissen is imagined small like a child, but strong, clothed in grey, with a red peaky cap, and carrying a blue light at night. 2 so they can make themselves visible or invisible to men, as they please. their fairy shoes or boots have been noticed, p. 503; with these they can get over the most difficult roads with the greatest speed: it was just over mountains and forests that hiitchen s rennpfad extended (deut. sag. 1, 100, and the schratweg (p. 479) means much the\ katherius, ed. ballerini, p. 314: merito ergo follis latiali rusticitate vocaris, quomam veritate vacuus. wilhelm. metens. ep. 3: follem

, p. 143. 0. fr. poems give the saracen giant four arms, two noses, two chins, ogier 9817. 528 giants. fell margr (many a) tvijiofffaffr iotunn. trolds with 12 heads, then with 5, 10, 15 occur in norske event, nos. 3 and 24. in scotland too the story of the reyde eyttyn with the hire lieydis was known (complaynt, p. 98, and lindsay s dreme (ed. 1592, p. 225) mentions the history of reid etin. the fairy-tale of red etin wi three heads may now be read complete in chambers,1 pp. 56-58; but it does not explain whether the red colour in his name refers to skin, hair or dress. a black complexion is not attributed to giants, as it is to dwarfs (p. 444) and the devil, though the half-black hel (p. 312) was of giant kin. hrungnir, a giant in the edda, has a head of stone (seem. 76b, sn. 109, anothe

end converts their stone weapons into the woodman s axe or the knife, their martial profession into the peaceable pursuit of baking bread. it was an ancient custom to stick swords or knives into a tree standing in the middle of the yard (fornald. sog. 1, 120-1; a man s strength was proved by the depth to which he drove the hatchet into a stem, ra. 97. the jumping into the blue lake savours of the fairy-tale, and comes before us in some other narratives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts and throws hammers, himself play with stones as with balls. once, as thor was going past linneryd in smaland with his henchman (the thialfi of the edda, he came upon a giant to whom he was not known, and o

castle was left undone, he should forfeit all his claims. how the smith/ with no help but that of his strong horse sva&ilfari, had nearly accomplished the task, but was hindered by loki and slain by thorr, is related in sn. 46-7. well, this myth, obeying that wondrous law of fluctuation so often observed in genuine popular traditions, lives on, under new forms, in other times and places. a german fairy tale puts the devil in the place of the giant (as, in a vast number of tales, it is the devil now that executes buildings, hurls rocks, and so on, precisely as the giant did before him: the devil is to build a house for a peasant, and get his soul in exchange; but he must have done before the cock crows, else the peasant is free, and the devil has lost his pains. the work is very near comple

ke the greek and oriental giants; our giants are a great deal more genial, and come nearer to man s constitution in their shape and their way of thinking: their savagery spends itself mainly in hurling huge stones, removing mountains and rearing colossal buildings. saxo gram. pp. 10. 11 invests the giantess harthgrepa with the power to make herself small or large at pleasure. this is a gift which fairy-tales bestow on the ogre or the devil, and folk tales on the haulemutter (harrys 2, 10; and suppl. it is in living legend (folktale) that the peculiar properties of our native giants have been most faithfully preserved; the poets make their giants far less interesting, they paint them, espe cially in subjects borrowed from romance poetry, with only the features common to all giants. harpin

iants intro duced at 6588 seq. even in the tristan, the description of giant urgan (15923) is not much more vivid: he levies blackmail on oxen and sheep, and when his hand is hewn off, he wants to heal 1 tevetat s second birth (keinhart cclxxxi) is a rakshasi, giantess, not a beast. 2 mightily works man s smell, and amazingly quickens my nostrils, arjuna s journey, by bopp, p. 18. the same in our fairy-tales (supra, p. 486. epithets of these indian daemons indicate that they walk about by night (bopp s gloss. 91. 97. 3 one giant is hagel al der lande, hail-storm to all lands, bit. 6482. 4 n.b, his bones are treasured up outside the castle-gate (5881, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the sk

equal weight (ssem. 84a. sn. 66. sasm. 195b speaks, not very lucidly, of a hausi hersdraupnis (cranio stillantis; styrian legend commemorates a giant s rib from which a drop falls once a year (d.s. no. 140^ and eve may be said to drip out of adam s rib. with the giant s birth out of ice and rime we may connect the story of the snow-child (in the modus liebinc, and the influence, so common in our fairy-tales, of snow and blood on the birth of a long wished for child. all this seems allied to heathen notions of creation, conf. 1 no doubt the familiar name kibbentrop is founded on some such tradition. 562 creation. chap. xxx. also i must call attention to the terms eitrdropi sasm. 35% eitrqvikja sn. 5, qvikudropi sn. 6: it is the vivifying fiery drop, and we do bestow on fire the epithet liv

wn even to j. d. michaelis (spicil. geogr. hebr. 1, 59; it must have been by the 15th century, if not sooner, and the rabbis may very likely have been led to it by hearing talk of a derivation of the germans from an ancestor askamus, or else the trojan one. 3 populus however is unconn. with populus a poplar. buch an e quercu aut saxo natus, who cannot name his own father, is vulceeation. 573 been fairy tales about it, which children told each other in con fidential chat (oapi^efjievai, airb spyo? rjs* airb irerprj, ii. 22, 126.1 a\\a tit /aol ravra irepl spvv rj irepl irerptjv; hes. theog. 35. in marked unison with the myth of askr is the statement of hesiod, that zeus formed the third or brazen race out of ashtrees (etc fjbe\iav, op. 147; and if the allusion be to the stout ashen shafts o

HANDBOOK OF EGYPTIAN MYTHOLOGY

lace where most new kingdom literature was found.61 mythology in literature only about ten late egyptian narratives survive from the new kingdom. the authors of these stories obviously assumed that their readers would have a detailed knowledge of egyptian myth. a story about a prince who is doomed by seven goddesses to be killed by a snake, a crocodile, or a dog has been called the world s oldest fairy tale. the ending of the story is missing, but the prince was probably saved by the spirited princess whose hand he wins in a jumping competition. the story known as truth and lies has been interpreted as an allegorical version of the osiris myth, with the deities transformed into a dysfunctional human family.62 the plot involves a son who grows up to avenge his father, truth, and defeat the

of the underworld books they copied onto the walls of the royal tombs. for the religious life of the villagers, see l. h. lesko (ed, pharaoh s workers (ithaca and london, 1994. 62. see john baines, myth and literature, in loprieno, ancient egyptian literature, 373 374. 63. the mythological basis for the story is explored by s. tower hollis in the ancient egyptian tale of two brothers: the oldest fairy tale in the world (norman, ok, and london, 1990. 64. for a discussion of all these new kingdom stories and fragments, see s. quirke, narrative literature, in loprieno, ancient egyptian literature, 263 276. most of the stories are translated in simpson, the literature of ancient egypt. 65. for varying interpretations of this story, see c. oden, a structural interpretation of the contendings o

y reflected the experience of life of the average ancient egyptian. after death each individual faced a journey through the underworld to reach the presence of one of the gods who could grant eternal life. the deceased would find themselves in an eerie landscape of rivers, deserts, and lakes of fire, inhabited by demons and monsters. the adventures of the soul in this landscape are similar to the fairy tales of other cultures, but the prize to be won was not a precious object or the hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the beings he or she would encounter. armed with th

this long struggle seth was wounded in the testicles and horus in the eyes. in the new kingdom story, the contendings of horus and seth, the two gods alternate between arguing their cases in front of the divine tribunal and fighting each other. seth s main weapon is a gigantic mace or was scepter that only he can lift. he is presented as massively strong and monumentally stupid, like a giant in a fairy tale. in temples of horus, the story ends with a total military victory for horus and annihilation for seth and his followers. in other sources, terms for peace are agreed so that the two lords (horus and seth) can work together to unite egypt and defend the cosmos. one of the secrets revealed in the royal underworld books was the joining of the two lords into one double-headed being to comb

HELENA BLAVATSKY NIGHTMARE TALES

riggling and hissing like a gigantic dark reptile, glides swiftly,crossing mountain and moor, forest, tunnel and plain, its swinging monotonous motion lulls the worn-outoccupant, the weary and heartsore form, to sleep. in the moving palace the air is warm and balmy. the luxurious vehicle is full of exotic plants; and from alarge cluster of sweet-smelling flowers arises together with its scent the fairy queen of dreams, followed byher band of joyous elves. the dryads laugh in their leafy bowers as the train glides by, and send floatingupon the breeze dreams of green solitudes and fairy visions. the rumbling noise of wheels is graduallytransformed into the roar of a distant waterfall, to subside into the silvery trills of a crystalline brook. thesoul-ego takes its flight into dreamland. it t

before the mental sight of the soul-egosuddenly lifts up its drooping trunk and becomes erect and verdant as before. still greater bliss, the soul-egofinds himself as strong and as healthy as he ever was. in a stentorian voice he sings to the four winds a loudand a joyous song. he feels a wave of joy and bliss in him, and seems to know why he is happy. he is suddenly transported into what looks a fairy-like hall, lit with most glowing lights and built ofmaterials, the like of which he had never seen before. he perceives the heirs and descendants of all themonarchs of the globe gathered in that hall in one happy family. they wear no longer the insignia of royalty,but, as he seems to know, those who are the reigning princes, reign by virtue of their personal merits. it is thegreatness of hea

a dense, heavy, serpentine, whitish mist, that looked like the hugeshadow of a gigantic boa slowly uncoiling its body. gradually it disappeared, to leave a lustrous light, softand silvery, as though the window-panes behind reflected a thousand moonbeams, a tropical star-lit sky--first from outside, then from within the empty rooms. next i saw the mist elongating itself and throwing, as itwere, a fairy bridge across the street from the bewitched windows to my own balcony, nay, to my very ownbed. as i continued gazing, the wall and windows and the opposite house itself, suddenly vanished. thespace occupied by the empty rooms had changed into the interior of another smaller room, in what i knew tobe a swiss chalet- into a study, whose old, dark walls were covered from floor to ceiling with b

s: the rest of the time we had to content ourselves withgod's light- the moon and the aurora borealis. but how describe these glorious, incomparablenorthern lights! rings, arrows, gigantic conflagrations of accurately divided rays of the most vivid and variedcolours. the november moonlight nights were as gorgeous. the play of moonbeams on the snow and thefrozen rocks was most striking. these were fairy nights "well, one such night- it may have been one such day, for all i know, as from the end of november toabout the middle of march we had no twilights at all, to distinguish the one from the other- we suddenlyespied in the play of coloured beams, which were then throwing a golden rosy hue on the snow plains, a darkmoving spot. it grew, and seemed to scatter as it approached nearer to us. w

HELENA BLAVATSKY THE KEY TO THEOSOPHY

have formulated in their summerland. there the souls of men eat, drink, marry, and live in a paradise quite as sensual as that of mohammed, but even less philosophical. nor are the average conceptions of the uneducated christians any better, being if possible still more material. what between truncated angels, brass trumpets, golden harps, and material hellfires, the christian heaven seems like a fairy scene at a christmas pantomime. page 80 the key to theosophy- hp blavatsky.txt it is because of these narrow conceptions that you find such difficulty in understanding. it is just because the life of the disembodied soul, while possessing all the vividness of reality, as in certain dreams, is devoid of every grossly objective form of terrestrial life, that the eastern philosophers have compa

HP LOVECRAFT BEYOND THE WALL OF SLEEP

hen he succeeded in persuading slater to don it of his own volition, for his own good. the man had now admitted that he sometimes talked queerly, though he knew not why. within a week two more attacks appeared, but from them the doctors learned little. on the source of slater's visions they speculated at length, for since he could neither read nor write, and had apparently never heard a legend or fairy-tale, his gorgeous imagery was quite inexplicable. that it could not come from any known myth or romance was made especially clear by the fact that the unfortunate lunatic expressed himself only in his own simple manner. he raved of things he did not understand and could not interpret; things which he claimed to have experienced, but which he could not have learned through any normal or conn

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

with a gown of magical cloth that burned as fire. however little there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that motivates any enchantress: those who wish to alter circumstances must be intense, emotional, self-motivated and capable of obsession. although popular knowledge of witches comes mostly from fairy tales and legends, not to mention superstition, let us set one thing straight: witches are human, very human, and sometimes a little superhuman. they are physical animals who may have a special mental quirk; supernormal, perhaps, but not supernatural. as to the belief that witches live many lives, it is doubtful. i am a witch and the only life other than this one that i believe possible woul

INITIATION INTO HERMETICS

lements. how to establish the connection with these beings, how to control them, what can be achieved with their help, all will be reserved to the practical part of the present book to which i shall dedicate the special chapter, magic of the elements. furthermore, there is a host of other beings such as satyrs, woodmaidens, watergoblins, etc, who could be specified. even if all this sounds like a fairy tale, on the astral plane the previously described beings are the very same realities as all the other earthly beings. the adept s clairvoyant eyes can see all of them, if he desires so, and is able to establish the connection with them, so excluding any doubt of the existence of these beings right from the beginning. that is why the adept has to first and learn to examine, before being able

transmute his consciousness in any form he likes to without interruption if he wishes to regard this as being mastered. adepts who have been practicing this exercise for years are able to understand any animal and handle it by their will power. in connection with this fact, all we need is to remember the legend of werewolves and other tales i which wizards transmuted themselves into animals. but fairy tales and legends have a far deeper significance to the magician. there is no doubt that these are cases of the so-called black magicians, who adopt all sorts of animal shapes in the invisible world not to be recognized whole doing their wicked work. the good magician will always condemn such actions, and his spiritual faculties allow him to see through such creatures and to recognize the re

ements. with his mental body he will visit the different spheres of the elements, transfer himself to the kingdom of the gnomes, or earth-sprites, afterward to the kingdom of the water nymphs. he gets to know the kingdom of the fairies and finally that of the salamanders, the so-called kingdom of fire. to a non-magician all this will be rubbish and he will regard it as a utopian idea. but neither fairy tales nor sagas exist for the true adept, because they are to be understood as a sort of symbolism concealing many deep truths. it is the same thing with all the gnomes, nymphs, fairies and salamanders. based on his own observations, the magician can convince himself that beings like these really do exist. on the other hand, a magically untrained person whose senses are thoroughly undevelope

a gnome, or the gnome has to be transmuted into a human being. consequently wishing to enter the kingdom of the earth-sprites, the magician will have to take the shape of a gnome. if he can t imagine what a gnome looks like, he must use his faculty of clairvoyance in a trance or with the help of a magic mirror. he will notice that gnomes are very tiny sprites, similar to the brownies described in fairy tales. generally they are portrayed as dwarfs with long beards and caps, with long hair, bright eyes and garbed in little cowls. such and similar will be the appearance of the gnome the magician will see in his magic mirror. he will also notice that every sprite is carrying a little lamp of different luminous force in order to find his way in the subterranean kingdom. if the magician has con

hear with his physical ears or see with his physical eyes, nor will he perceive anything at all that happens near him while exteriorizing his eyes or ears outside his body, even if he kept his eyes open. as for the exteriorization of a limb, say the hand, it will remain lifeless, cataleptic until the mental or astral limb has been reconnected with the body. 13. magic of becoming invisible in many fairy tales the story goes that a sorcerer has made himself invisible, or that there is a peculiar ring that makes people invisible if they twist it round their finger. many books describe talismans and gems granting the bearer the gift of invisibility and giving instructions in this line too. but nothing of this kind is reliable nor of any use for real practice. on the other hand, based on the un

IRISH WITCHCRAFT AND DEMONOLOGY

ter v a.d. 1661 florence newton, the witch of youghal 105 chapter vi a.d. 1662-1686 132 the devil at damerville--and at ballinagarde--taverner and haddock's ghost--hunter and the ghostly old woman--a witch rescued by the devil--dr. williams and the haunted house in dublin--apparitions seen in the air in co. tipperary--a clergy-man p. vii and his wife bewitched to death-bewitching of mr. moor--the fairy-possessed butler--a ghost instigates a prosecution--supposed witchcraft in co. cork--the devil among the quakers chapter vii a.d. 1688 an irish-american witch 176 chapter viii a.d. 1689-1720 portent on entry of james ii--witchcraft in co. antrim--traditional version of same--events preceding the island--magee witch-trial--the trial itself--dr. francis hutchinson 194 chapter ix a.d. 1807 to p

of witchcraft in general, yet it may also claim to be an unwritten chapter in irish history, and to show that in this respect a considerable portion of our country fell into line with the rest of europe. at the outset the plan and scope of this book must be made clear. it will be noticed that the belief in fairies and suchlike beings is hardly touched upon at all, except in those instances where fairy lore and witchcraft become inextricably blended. the reason for this method of treatment is not hard to find. from the anglo- norman invasion down the country has been divided into two opposing elements, the celtic and the english. it is true that on many occasions these coalesced in peace and war, in religion and politics, but as a rule they were distinct, and this became even more marked a

g it to the notice of people who otherwise might never have shown the least interest in the matter. thus the absence of this form of literature in ireland seriously hindered the advance of the belief in (and consequent practice of) witchcraft. when did witchcraft make its appearance in ireland, and what was its progress therein? it seems probable that this belief, together with certain aspects of fairy lore hitherto unknown to the irish, and ideas relative to milk and butter magic, may in the main be counted as results of the anglo-norman invasion, though it is possible that an earlier instalment of these came in with the scandinavians. with our present knowledge we cannot trace its active existence in ireland further back than the kyteler case of 1324; and this, though it was almost p. 13

o assume that these stories originated with some member of that body, who may well have believed that such had actually happened. for the next instance of witchcraft and the supernatural in connection with ireland we are compelled to go beyond the confines of our country. though in this the connection with the green isle is slight, yet it is of interest as affording an example of that blending of fairy lore with sorcery which is not an uncommon feature of scottish witchcraft-trials. in the year 1613 a woman named margaret barclay, of irvine in scotland, was accused of having caused her brother-in-law's ship to be cast away by magical spells. a certain strolling vagabond and juggler, john stewart, was apprehended as her accomplice; be admitted (probably under torture) that margaret had appl

the fairies and his company, and that the king gave him a stroke with a white rod over the forehead, which took from him the power of speech and the use of one eye, which he wanted for the space of three years. he declared that the use of speech and eyesight was restored to him by the king of fairies and his company on a hallowe'en night at the town of dublin" at his subsequent meetings with the fairy band he was taught all his knowledge. the spot on which he was struck remained impervious to pain although a pin was thrust into it. the p. 87 unfortunate wretch was cast into prison, and there committed suicide by hanging himself from the "cruik" of the door with his garter or bonnet-string, and so "ended his life miserably with the help of the devil his master" 1 a tale slightly resembling

arch. journal, vol. x (2nd series. 130:2 ibid, vol. vii (2nd series. chapter vi a.d. 1662-1686 the devil at damerville--and at ballinagarde--taverner and haddock's ghost--hunter and the ghostly old woman--a witch rescued by the devil- dr. williams and the haunted house in dublin--apparitions seen in the air in co. tipperary--a clergyman and his wife bewitched to death--bewitching of mr. moor--the fairy-possessed butler--a ghost instigates a prosecution- supposed witchcraft in co. cork--the devil among the quakers. from the earliest times the devil has made his mark, historically and geographically, in ireland; the nomenclature of many places indicates that they are his exclusive property, while the antiquarian cannot be sufficiently thankful to him for depositing the rock of cashel where h

r witchcraft had taken place in ireland, of which law had heard, and from the report of which he formed his opinion relative to the certain amount of commonsense displayed by the magistrates in that country, in contradistinction to scotland, where the very slightest evidence sufficed to bring persons to torture and death. in the following tale 1 the ghostly portion is rather dwarfed by the strong fairy element which appears in it, and, as we have already shown, many witchcraft cases in scotland were closely interwoven with the older belief in the "good people; lord orrery, when giving the account to baxter, considered it to be "the effect of witchcraft or devils" the reader is free to take what view he likes of the matter! the lord orrery mentioned therein is probably roger, the second ear

merick, where a woman believed that another desired to steal her butter by pishogues, flew in a passion, assaulted her and threw her down, breaking her arm in the fall. 1 that appalling tragedy, the "witch-burning" p. 237 case that occurred near clonmel in 1895, is altogether misnamed. the woman was burnt, not because she was a witch, but in the belief that the real wife had been taken away and a fairy changeling substituted in her place; when the latter was subjected to the fire it would disappear, and the wife would be restored. thus the underlying motive was kindness, but oh, how terribly mistaken! lefanu in his seventy years of irish life relates a similar incident, but one which fortunately ended humorously rather than tragically: while crofton croker mentions instances of wives being

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

riflamme (or fire of gold) is red and from this original, the red of the gauls and the red of englandis derived red is the national colour of the welsh as witness the red dragon) ofwales,&c. rouge- dragon therefore the lis, or creature-forms in the deep, or blue. white. synthesis of the colours, or light (green,when living, inorganic forms such as the herb of the field, or trees &c. colour of the fairy races. smaragdine) or white in perfect light. saint john. mystic illumination. saint-esprit. blue. materialworld, or great deep, or ark, or world made manifest, or sea, or c, or patient, or isis, or venus, or reginacoeli, or heva or eve, orth )oth,&c.&c.&c. hdj f 1. blue ark arc (patient. 2. white produced (neuter) 3. red producer (agent) also triad of the diatonic scale. musical harmony. mu

"after-state. in respect of which state( before and after this life, all people, in all time, have had an idea. it is purgatory it is limbus 192 the rosicrucians. real world) into which the rosicrucians say they can enter, and bring back, as proofs that they have been there, the old things (thought escaped, metamorphosed in to new things. this act is transmutation. this product is magic gold, or fairy gold, condensed as real gold. this growing gold, or self-generating and multiplying gold, is obtained by invisible transmutation (and in other light) in another world out of this world; immaterial to us creatures of limited faculties, but material enough, farther on, on the heavenly side, or on the side opposite to our human side. in other words, the rosicrucians claimed not to be bound by t

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

us from perceiving the spiritual worlds. a thousand thoughts constantly distract us from our aim, and the more we try to concentrate, the greater the obstacles we experience. the only remedy against all these obstacles is the creator. this is his purpose in creating them so we will turn to the creator in search of the path for personal salvation. just as we attempt to distract young children with fairy tales while feeding them, so the creator, in order to lead us to the good, is forced to embed the altruistic truth into egoistic causes, so that we will want to experience the spiritual. then, once having experienced it, we ourselves will want to partake of this spiritual food. the entire path of our rectification is constructed on the principle of uniting with the creator, of connection wit

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t set to a strange weird minor melody which was wonderfully impressive. this music grew gradually softer and more melancholy, and as it did so, the light slowly faded until there was complete darkness. then the music died down altogether, and there was a period of silence during which the brn. meditated upon the death and life of osiris. 900. out of the silence there presently arose soft, faraway fairy-like music, which swelled and drew nearer by imperceptible degrees. though so soft it was no longer sad, but calm and happy, with a lovely haunting refrain; and after a while a voice emerged, but so gradually, so skillfully that it was scarcely possible to say when it began. at first it seemed to be humming the air; then words somehow shaped themselves little by little, and before one knew i

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

r. additionally, maggie s spineless incompetence gets very old very quickly, making the entire movie come across as terrifyingly foolish and ridiculous. the blood on satan s claw a 1971 satanic cult movie, with the twist that the devil-worshipers are teenaged girls and the setting is a seventeenth-century english village. bogeyman our term bogeyman derives from the term boggart or bogy, a type of fairy related to brownies. some accounts portray them as a kind of goblin, an unpleasant but not necessarily evil creature. however, whereas a brownie would adopt a house in order to help the inhabitants, a boggart would adopt a home in order to torment and generally bosch, hieronymus 31 make mischief with the residents. they are said to delight in tormenting small children by stealing their food

ns, it was alleged a hooded, masked and cloaked figure known as the master, who also dressed as a mutant ninja turtle, and who was identified as the local vicar, had led dances around a bonfire at a local quarry. police seized items associated with black magic from the parents houses. these included a book of erotic poetry, an oriental statue of a couple making love, a letter written to the tooth fairy by one of the children, and a guy fawkes mask (howard 1992) the raids roughly coincided with a failed parliamentary attempt to make it illegal for children to attend pagan gatherings, spiritualist church services, new age events, or psychic fairs. following a typical pattern in such cases, none of the children were found to show signs of sexual abuse and no physical evidence was ever discove

ase of shakespeare s life, when he seems to believe that human beings are surrounded by terrible influences and temptations. the weird sisters are witches who accomplish their purpose in the ruin of a noble character, and possess most of the powers credited to the popular witch, such as assuming a variety of shapes. with the tempest shakespeare returns to the freedom and happiness of his youthful fairy fantasy, and reaches the conclusion that man need not fear the supernatural. for further reading: cumberland, clark. shakespeare and the supernatural. new york: haskell house publishers, 1931. hick, john. death and eternal life. london: collins, 1976. morris, harry. last things in shakespeare. tallahassee: florida state university press, 1985. the shawnee 249 the shawnee the dominant type of

LIBER 777

grow roses, the haunts of coloured butterfiles. with her left hand she pours golden waters over her head, which are lost in her long hair. her attitude suggests the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. line 30. below is a wall, in front of which, in a fairy ring, two children wantonly and shamelessly embrace. line 31. an angel blowing a trumpet, adorned with a golden banner bearing a white cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b o

LIBER CORDIS CINCTI SERPENTE

beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child might not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 10 liber lxv 52. all night they danced and sang; but thou art the morning, o my darling, my serpent that twinest thee about this heart. 53. i am the heart, and thou the serpent. wind thy coils closer about me, so that no light nor bliss may penetrate. 54. crush out the blood of me, as a grape upon the tongue of a white doric girl that languishes with her lover the moonlight. 55. then

LIBER CXCVII STORY OF SIR PALAMEDES

beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him a random course, the beast a-questing aye before. but praise to good sir palamede .hath gotten him a fairy steed alike for venery and for war, so that in little drawing near the quarry, lifteth up his spear to run him of his malice through. with that the beast hopes no escape, dissolveth all his lordly shape, splitteth him sudden into two. sir palamedes, the saracen knight 49 sir palamede in fury runs unto the nearer beast, that shuns the shock, and splits, and splits again, until the baffled war

utual madness swift to see they shatter with unbridled force one on another: down they go swift in stupendous overthrow. out sword! out lance! curiass and helm splinter beneath the knightly blow. they storm, they charge, they hack and hew, they rush and wheel the press athrough. the weight, the murder, over whelm one, two, and all. nor silence knew his empire till sir palamede (the last) upon his fairy steed struck down his brother; then at once fell silence on the bloody mead, until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast they had not slain. there, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, liber cxcvii 52 alone among his

LIBER LXVII THE SWORD OF SONG

d after death, we know how to esteme the nazarene. where.s the wet towel? let us first destroy the argument of fools, from paul right downward to the schools, that the ascension.s self rehearsed christ.s godhead by its miracle. grand!.but the power is mine as well! in india levitation counts no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath as masters teach49.until you burst, or nearly.in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly. yes! i have done it! you may too! thus, in ascension, you and i stand as christ.s peers and therefore fit to judge him..stay, friend, wait a bit (you cry .your indian yogis fall back to the planet

i have thus described is the state called dhyana by the hindus and buddhists. the method of attaining it is sane, healthy, and scientific. i would not take the pains to describe that method, had not illiterate, and too often mystical advocates of the practice obscured the simple science and buddhism 109 grandeur of our edifice by jimcrack pinnacles of stucco.as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resista

LIBER XCV THE WAKE WORLD

because i am the key of delights, and the other children in my dream call me lola daydream. when i am awake, you see, i know that i am dreaming, so they must be very silly children, don.t you think? there are people in the dream too, who are quite grown up and horrid; but the really important thing is the wake-up person. there is only one, for there never could be any one like him. i call him my fairy prince. he rides a horse with beautiful wings like a swan, or sometimes a strange creature like a lion or a bull, with a woman.s face and breasts, and she has unfathomable eyes. my fairy prince is a dark boy, very comely; i think every one must love him, and yet every one is afraid. he looks through one just as if one had no clothes on in the garden of god, and he had made one, and one could

s mind. he never laughs or frowns or smiles; because, whatever he sees, he sees what is beyond as well, and so nothing ever happens. his mouth is redder than any roses you ever saw. i wake up quite when we kiss each other, and there is no dream any more. but when it is not trembling on mine, i see kisses on his lips, as if he were kissing some one that one could not see. now you must know that my fairy prince is my lover, and one day he will come for good and ride away with me and marry me. i shan.t tell you his name because it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring. it was like this. first there was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then th

ere wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and beautiful things, and terrible things too. i should think any one would be afraid to hurt any one who wore that ring. it m virgo mundi. adonai. pegasus. sphinx. v.v.v.v.v. sigilla annuli. 1. cognominis 666. 2. i ordinis. 3. ii ordinis 4. iii ordinis. liber xcv 4 is all cut out of an amethyst, and my fairy prince said .whenever you want me, look into the ring and call me ever so softly by name, and kiss the ring, and worship it, and then look ever so deep down into it, and i will come to you. so i made up a pretty poem to say every time i woke up, for you see i am a very sleepy girl, and dream ever so much about the other children; and that is a pity, because there is only one thing i love, an

said .whenever you want me, look into the ring and call me ever so softly by name, and kiss the ring, and worship it, and then look ever so deep down into it, and i will come to you. so i made up a pretty poem to say every time i woke up, for you see i am a very sleepy girl, and dream ever so much about the other children; and that is a pity, because there is only one thing i love, and that is my fairy prince. so this is the poem i did to worship the ring, part is in words, part is in pictures. you must pick out what the pictures mean, and then it all makes poetry. the invocation of the ring adonai! thou inmost d, self-glittering image of my soul strong lover to thy bride.s desire, call me and claim me and control! i pray thee keep the holy tryst within this ring of amethyst. for on mine e

y thee keep the holy tryst within this ring of amethyst. incantatio. the wake world 5 prostrate i wait upon thy will, mine angel, for this grace of union. o let this sacrament distil thy conversation and communion. i pray thee keep the holy tryst within this ring of amethyst. i have not told you anything about myself, because it doesn.t really matter; the only thing i want to tell you about is my fairy prince. but as i am telling you all this, i am seventeen years old, and very fair when you shut your eyes to look; but when you open them, i am really dark, with a fair skin. i have ever such heaps of hair, and big, big, round eyes, always wondering at everything. never mind, it.s only a nuisance. i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite

very one slept a little, but the great thing was not to be lazy and contented with the dreams, so i mean to fight hard. by and by we came to a beautiful green place with the strangest house you ever saw. round the big meadow there lay a wonderful snake, with steel gray plumes, and he had his tail in his mouth, and kept on eating and eating it, because there was nothing else for him to eat, and my fairy prince said he would go on like that till there was nothing left at all. then i said it would get smaller and smaller and crush the meadow and the palace, and i think perhaps i began to cry. but my fairy prince said .don.t be such a silly. and i wasn.t old enough to understand all that it meant, but one day i should; and all one had to do was to be as glad as glad. so he kissed me, and we go

edrooms had lemon-coloured everything. then there were the kitchens on the sunrise side, and they were russet, like dead leaves are in autumn in one.s dreams. the place we had come through was perfectly black everything, and only used for offices and such things. there were the most horrid things everywhere about; black beetles and cockroaches and goodness knows what; but they can.t hurt when the fairy prince is there. i think a little girl would be eaten though if she went in there alone. then he said .come on! this is only the servants. hall, nearly everybody stays there all their lives. and i said .kiss me. so he said .every step you take is only possible when you say that. we came into a dreadful dark passage again, so narrow and low, that is was like a dirty old tunnel, and yet so vas

on. all the palace rests upon this house; but you are called lola because you are the key of delights. many people stay here all their lives though. i made him kiss me, and we went on to another passage which opened out of the servants. hall. this passage was all fire and flames and full of coffins. there was an angel blowing ever so hard on a trumpet, and people getting up out of the coffins. my fairy prince said .most people never wake up for anything less. so we went (at the same time it was; you see in dreams people can only be in one place at a time; that.s the best of being awake) through another passage, which was lighted by the sun. yet there were fairies dancing in a great green ring, just as if it was night. and there were two children playing by the wall, and my fairy prince and

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

d thor about geirrod, said he was an exceedingly wise giant and difficult to deal with. she lent him her belt of strength, her iron glove, and her staff, which is called gridarvol (grid fs-staff. as the mother of vidar the silent, grid is a consort of odin, and this may explain her willingness to help thor. in the arrangement of this narrative, she plays a role very like that of an old woman in a fairy tale who equips a hero with information and things he needs. folklorists call such a figure a donor and note that it is a commonplace of folk narrative. see also geirrod; vidar deities, themes, and concepts 149 grimnismal eddic poem. grimnismal (words of grimnir) is found in both of the main manuscripts of eddic poetry and is quoted extensively by snorri sturluson in gylfaginning. in codex r

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

n is a reminder that the invisible nature of man has the wings of a god, the head of a man, and the body of a beast. the same concept was expressed through the sphinx--that armed guardian of the mysteries who, crouching at the gate of the temple, denied entrance to the profane. thus placed between man and his divine possibilities, the sphinx also represented the secret doctrine itself. children's fairy stories abound with descriptions of symbolic monsters, for nearly all such tales are based upon the ancient mystic folklore. click to enlarge the ur us. from kircher's oedipus gyptiacus. the spinal cord was symbolized by a snake, and the serpent coiled upon the foreheads of the egyptian initiates represented the divine fire which had crawled serpentlike up the tree of life. click to enlarge

ee the sun, moon, and stars as they really are, and their other blessedness is of a piece with this" while the sylphs were believed to live among the clouds and in the surrounding air, their true home was upon the tops of mountains. in his editorial notes to the occult sciences of salverte, anthony todd thomson says "the fayes and fairies are evidently of scandinavian origin, although the name of fairy is supposed to be derived from, or rather [is] a modification of the persian peri, an imaginary benevolent being, whose province it was to guard men from the maledictions of evil spirits; but with more probability it may be referred to the gothic fagur, as the term elves is from alfa, the general appellation for the whole tribe. if this derivation of the name of fairy be admitted, we may dat

gothic fagur, as the term elves is from alfa, the general appellation for the whole tribe. if this derivation of the name of fairy be admitted, we may date the commencement of the popular belief in british fairies to the period of the danish conquest. they were supposed to be diminutive aerial beings, beautiful, lively, and beneficent in their intercourse with mortals, inhabiting a region called fairy land, alf-heinner; commonly appearing on earth at intervals--when they left traces of their visits, in beautiful green-rings, where the dewy sward had been trodden in their moonlight dances" to the sylphs the ancients gave the labor of modeling the snowflakes and gathering clouds. this latter they accomplished with the cooperation of the undines who supplied the moisture. the winds were thei

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

eft out for them they would not cause trouble. the supposed ghosts of people were also called boggarts, and the word may be have been used to explain any strange phenomena in the past. an outbreak of poltergeist activity on a farm above oldham in lancashire was attributed to a boggart and there are several such stories, some of which we will outline in the future. brownies a widespread name for a fairy or supernatural creature, they were small in appearance and wore brown coloured clothing. like many mischievous spirits they were thought to be attached to houses or families and could be helpful in menial household tasks. if offended they became malignant and mischievous, creating poltergeist activity and generally making a nuisance of themselves. to get rid of brownies all you had to do is

MICHAEL FORD WITCHMOON

door i knew she would be waiting, as she always had been. as i passed through i gained sight of the chamber and finally the witch. she stood prominent in the shadows of the room, standing behind a slow burning fire. robed and hooded in black and what could be night blue, she was sounding a beautiful and almost haunting mantra, by which the quality of her voice was displayed. it seemed to be both fairy-tale like and haunting at the same time, as if a dual or double headed spirit was made manifest through her. i could finally see her eyes as i drew closer, how dark they were, reflecting a burning passion i had only known through a scarlet woman. how deeply i yearned for the taste of her astral flesh, that which was formed through her own thought and will. the lips, gray yet with a red hue t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

arious permutations by hundreds of cultures, has beencalled: antilla, amenti, arallu, attala, atvantika, aztlan, azatlan, atlantia, atli,asgard, avalon, arcadia, arktos, agartha, shangri-la, hyperborea, tula, rutas,thule, hesperides, hy-brasil, to mention a few. it was the original elysian fields. thecelts and gaels called their ancestral homes by a variety of names which have passeddown into the fairy folklore of later periods. in their legends we hear of finias, murias,gorias and falais, and of tir tairngire (the land of promise, of mag mell (the plainof happiness, tir fa tonn (land beneath the sea, of tir nam beo (the land of theliving, and of tir nan og (the land of the y oung, or of everlasting youth. as h. g.wells succinctly put it: there is magic in names and the mightiest among the

orks of erich v on daniken, immanuel v elik-ovsky, william bramley, david hatcher childress, and j. j. hurtak)as conjectured, the ensuing war of the air was obviously seen from the earth by itsthen indigenous inhabitants. moreover, the reconnaissance missions of the fallengods in their strange chariots were also witnessed and recorded. these recordsremain today though many believe them to be mere fairy tales: more than 30,000 written documents from all over the world tell of advanced beings whoeither came to earth or who were already living on earth (jack barranger, past shock) atlantis, alien visitation, and genetic manipulation9 earths first deluge now as i looked upon the living creatures, i saw four wings upon the ground, one by each ofthe living creatures, with their four faces. the a

ly complicit in this endeavor.their mythographers pushed back in time the dates of the arrival of their masters byhundreds of thousand of years, making it impossible for later scholars to piecetogether the facts. they also saw to it that facts would be further distorted by creatingaround the various accounts innumerable elaborations and exaggerations, such as wenow find in all myths, legends, and fairy tales.for a certain time, it seems that the efforts of the rebels were successful. the humansprobably relied on their physical numbers. however, the evil ones who lost battlesor who were deposed continued to practice their vile arts. more importantly, the off-spring of those who had been genetically altered also continued to exist and procreate.they had within them the instincts of aggressio

nd prevarication, it is time to hand out the pink slip to the representa-tives of religion and pay no more mind to their hyperbole.one would think that this leaves humankind in a void when it comes to the question ofevil and its exact origins and denouement. but it does not. as i have shown, theancients had more than enough to say about the coming of evil into the human arena.behind the veneer of fairy folklore, of myth and legend, lie the answers. what goes on in the bible?72atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation73 chapter 11this place is terrible!the world is run by very different personages from what is imagined by those who are notbehind the scenes (benjamin disraeli) because they are born from men and from the holy wat

MOTTA MARCELO THE COMMENTARIES OF AL

ual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now, zeus being lord of air, we are reminded that aleph is the letter of air. as air, we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight of fairy tales who marries the kings daughter. this legend is derived from certain customs among exogamic tribes, for which see the golden bough. thus, once europa, semele and others claimed that zeus--air [inserted footnote* zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty

pression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he has devised two protections. firstly, he pretends that it is a fairy prince disguised, and hangs it with the rags and tinsel of romance, sentiment, and religion. he calls it love, denies its strength and truth, and worships this wax figure of him with all sorts of amiable lyrics and leers. second, he is so certain, despite all his theatrical-wardrobe- work, that it is a devouring monster, that he resents with insane ferocity the existence of people who laugh

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ancient greek source. as the primitive celts, however, were a less civilized people than the greeks, their mythology was of a more barbarous character, and this circumstance, combined with the fact that the romans were not gifted with the vivid imagination of their greek neighbours, leaves its mark on the roman mythology, which is far less fertile in fanciful conceits, and deficient in all those fairy-like stories and wonderfully poetic ideas which so strongly characterize that of the greeks. origin of the world..first dynasty. uranus and gaa (coelus and terra) the ancient greeks had several different theories with regard to the origin of the world, but the generally accepted notion was that before this world came into existence, there was in its place a confused mass of shapeless element

coralline, and tufts of beautiful scarlet-leaved plants, and sea-anemones of every tint. here grew bright, pinky sea-weeds, mosses of all hues and shades, and tall grasses, which, growing upwards, formed emerald caves and grottoes such as the nereides love, whilst fish of various kinds playfully darted in and out, in the full enjoyment of their native element. nor was illumination wanting in this fairy-like region, which at night was lit up by the glow-worms of the deep. but although poseidon ruled with absolute power over the ocean and its inhabitants, he nevertheless bowed submissively to the will of the great ruler of olympus, and appeared at all times desirous of conciliating him. we [104]find him coming to his aid when emergency demanded, and frequently rendering him valuable assistan

r, as she valued his love, not to endeavour to behold his form. for some time psyche was obedient to the injunction of her immortal spouse, and made no effort to gratify her natural curiosity; but, unfortunately, in the midst of her happiness she was seized with an unconquerable longing for the society of her [152]sisters, and, in accordance with her desire, they were conducted by zephyrus to her fairy-like abode. filled with envy at the sight of her felicity, they poisoned her mind against her husband, and telling her that her unseen lover was a frightful monster, they gave her a sharp dagger, which they persuaded her to use for the purpose of delivering herself from his power. after the departure of her sisters, psyche resolved to take the first opportunity of following their malicious c

were personifications of the clouds, and are described as opening and closing the gates of heaven, and causing fruits and flowers to spring forth, when they pour down upon them their refreshing and life-giving streams. the nymphs. the graceful beings called the nymphs were the presiding deities of the woods, grottoes, streams, meadows &c. these divinities were supposed to be beautiful maidens of fairy-like form, and robed in more or less shadowy garments. they were held in the greatest veneration, though, being minor divinities, they page 193 had no temples [166]dedicated to them, but were worshipped in caves or grottoes, with libations of milk, honey, oil &c. they may be divided into three distinct classes, viz, water, mountain, and tree or wood nymphs. water nymphs. oceanides, nereides

PHILIP NEIL MYTHS LEGENDS EXPLAINED

he took a lamp and looked at him while he slept he awoke and fled. full of remorse, psyche searched for him everywhere, eventually coming to the palace of venus, where she was set several impossible tasks. the last led to her falling into a deathlike sleep. cupid revived her and took her to olympus, where jupiter (zeus) made her immortal. the birth of psyche the story of cupid and psyche has many fairy-tale characteristics. in true fairy-tale style, psyche s parents are never named except as a king and queen. psyche s two older sisters, shown here holding the newborn psyche, were eclipsed by the beauty of their new sister. the story of cupid and ps yche by jacopo del sellaio (1441/42 93) this wooden panel from a chest given as a wedding gift, shows the love story of cupid and psyche. desig

every day, people from far and wide came to admire the beautiful princess. they said she was venus in human form, and began to neglect the worship of the goddess much to venus anger. temple of apollo concerned for psyche, her father consulted the oracle of apollo at miletus. he was told that psyche must dress for her wedding, climb a mountain, and there await a nonhuman suitor. cupid and psyche a fairy tale t he story of cupid and psyche shows myth shading into fairy tale. it is included as a story-within-the-story in a latin novel, the metamorphoses of apuleius, usually known as the golden ass. although apuleius presents the story as an allegory of the soul (psyche) in search of love (cupid, and sets the story in the world of the roman gods, it is recognizably a version of a fairy tale wi

nown to folklorists as the search for the lost husband or the animal bridegroom. variants include beauty and the beast and the black bull of norroway; over 60 versions have been recorded from italian oral tradition. cupid and psyche 35 sleeping beauty psyche s sleep here is a reminder of the deathly sleep that came upon her when she opened the box of beauty from the underworld (see above. in true fairy-tale style, she could only be woken by her true love, cupid. psyche and charon by john roddam spencer-stanhope (1829 1908) grieving parents psyche s parents shown here with her two sisters and their elderly husbands were shocked at apollo s prophecy. but psyche realizing that the worship of her beauty must have offended venus begged them not to grieve. doomed conspirators psyche s sisters pl

after her death she was venerated as a christian saint, she was also feared for her supposed supernatural powers. friedrich here, elsa s challenger, friedrich, is shown humbled at the hands of lohengrin. in keeping with his knightly courtesy, lohengrin did not take his life; instead the emperor condemns friedrich to be beheaded. in wagner s opera, lohengrin kills friedrich in a later combat. thr fairy melusine t he melusine legend mirrors that of lohengrin. melusine was said to be the da ughter of elinus, king of scotland, and the fairy pressina. when she grew up, she learned that her father had seen her birth against her mother s wishes, so she imprisoned him in a mountain. her mother blamed her for this and condemned her to become a serpent below the waist every saturday. wandering thro

, such as the land of youth, tir na n og. in tennyson s the passing of arthur, the island lies in the west, the direction of the setting sun. morgan le fay the enchantress morgan le fay was a daughter of igraine of cornwall and, therefore, arthur s half-sister. morgan le fay is depicted as arthur s implacable enemy, but she is also identified as one of the three queens who came to take him to the fairy realm of avalon. her sister morgause was married to king lot of orkney, by whom she had four sons, all of whom became knights of the round table: gawain, agravain, gaheris, and gareth. when arthur was declared king, king lot declared war on him, and morgause seduced him, giving birth to her son mordred as a result. weeping queens the dying king was attended by three weeping queens, who accom

all of whom became knights of the round table: gawain, agravain, gaheris, and gareth. when arthur was declared king, king lot declared war on him, and morgause seduced him, giving birth to her son mordred as a result. weeping queens the dying king was attended by three weeping queens, who accompanied him to the isle of avalon. only morgan le fay is named but they must all have been at home in the fairy realm as well as the human one, as the name le fay suggests. magical barge magical boats appear miraculously to carry arthurian knights from place to place, especially in the quest for the holy grail. this one appears to take arthur to the isle of avalon. this detail from a french manuscript, l ystoire lancelot du lac shows lancelot and guinevere, and dates from c. 1470. the holy grail altho

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ather the subtle, escapinggases or fumes, he or retain them and reduce them to material shape, thus, metaphorically, they enterthe outer world or exterior of visible and material matter, and bring back into visible, tangible formold things metamorphosed into new things. this is the true significancy of transmutation. theinvisible escaping light or fire of certain metals seized upon, that is this 'fairy gold, is condensedinto real gold, through the influence of 'primitia' or primordial solution.we thus figuratively express our ability 'to go beyond the line of this physical world, to pass as itwere into the next world, work in it, and come back in safety bearing our well earned trophies ofmarketable gold, and the elixir vitae, or the means of rejuvenation, and perpetuation of human life.we

ROBERT KIRK WALKER BETWEEN WORLDS

ublished in the last century[*1] in the intervening period a modern academic edition, edited by stewart sanderson, was published by the folklore society (mistletoe series)[2. this important edition lists all known manuscript sources and published variants, and i am indebted to the author for much valuable information. i must also acknowledge dr. deirdre green, who, in 1982 introduced me to kirk's fairy hill and took me to visit kirk's grave and his home region in aberfoyle, thus reawakening my dormant interest in the secret commonwealth and the lore of the second sight which runs in my own family. the concept of rendering the original text into modern english, in addition to a new short commentary which i had long intended to write, was suggested to me by folklorist jennifer westwood durin

second sight which runs in my own family. the concept of rendering the original text into modern english, in addition to a new short commentary which i had long intended to write, was suggested to me by folklorist jennifer westwood during a bus journey through the highlands of scotland in pursuit of elusive ancient sites. in which situation, as robert kirk himself would say, such antic fancies as fairy-lore and wrestling with the wraiths and aery substance of his book were made sensible both to the intellectual and visive faculties. http//www.dreampower.com/kirk_wbw/pg_vi.htm (1 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) r.j. stewart bath, 1990 *superior figures refer to items in the bibliography (braces) forward viii foreword: by jennifer westwood, londo

with the wraiths and aery substance of his book were made sensible both to the intellectual and visive faculties. http//www.dreampower.com/kirk_wbw/pg_vi.htm (1 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) r.j. stewart bath, 1990 *superior figures refer to items in the bibliography (braces) forward viii foreword: by jennifer westwood, london, 1990 the road to the fairy knowe the secret commonwealth of robert kirk( 1644-97, minister of aberfoyle, is one of the most important books about fairies ever written. it is quite the fullest account of the subject from the seventeenth century, a period when many country people in england as well as scotland still believed implicitly in fairies and antiquarians such as john aubrey laboured to record their testimony. k

t important books about fairies ever written. it is quite the fullest account of the subject from the seventeenth century, a period when many country people in england as well as scotland still believed implicitly in fairies and antiquarians such as john aubrey laboured to record their testimony. kirk and aubrey recognized that in their day something valuable was fast being lost from the culture. fairy belief had long been dying from natural causes- chaucer as far back as the fourteenth century suggested that fairies were things of the past- but now the process was being accelerated by events. one was the seizure of political control by protestant radicals under cromwell's commonwealth. unlike the more tolerant catholics before the reformation, these extremists- puritans presbyterians, and

ry was the foundation of the royal society (1662, which marked the official sanctioning of the new, emergent 'science. the career of forward ix someone like elias ashmole (1617-92, antiquary, alchemist and astrologer (who left for http//www.dreampower.com/kirk_wbw/pg_vi.htm (2 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) posterity not only a spell for a catching a fairy but also the ashmolean museum, oxford) would thereafter be impossible. while traditions of fairy thefts, fairy food, elf-shot, fairy ointment, changelings and the like remained current in england, wales and lowland scotland down to the nineteenth century, actual belief in fairies and the related second sight survived latest among the gaelic-speaking highlanders of scotland because they lived

as his father's son- undoubtedly meant that sources of information were open to him that would have been closed to a mere passing antiquarian. but was kirk indiscreet in telling the world what he knew? the people of aberfoyle evidently thought so, for he had broken the age-old taboo of secrecy imposed by the fairies on those who witnessed their doings. when his body at length was found beside the fairy knowe (or hill) in aberfoyle, traditionally a fairy dwelling, the rumor went round that it was only a 'stock, a simulacrum left by the fairies, and that kirk himself had been taken to live under the fairy knowe. this was a punishment from which he could be redeemed. according to a minister of aberfoyle writing in 1806 (you will find the story in the pages that follow, his chance for redempti

orgotten, though of revolutionary importance in his own day, consisted of translating psalms into gaelic, and supervising a gaelic edition of the bible. but he also collected the beliefs of his gaelic-speaking parishioners, and argued that such beliefs were not idle superstition but were compatible with the basics of christianity. his secret commonwealth has long been one of the major sources for fairy lore and the second sight though kirk wrote this short book not as a 'folklore' collection but as a general survey of the relationship between seership, second sight, and multifold worlds or dimensions- a survey which he held to contain truth, enduring tradition, and fragments of ancient wisdom. for the modern reader or student of magical traditions there are many clear connections to what w

traced back to at least as early as rd john dee,[7] who was cartographer, seer, astrologer and cryptographer for queen elizabeth i. kirk, however, was not remotely interested in militaristic applications, for he was a deeply religious and mystical man, and a hard-working, active clergyman devoted to the betterment of his flock. but there is a further element to kirk, for in addition to recording fairy lore and celtic belief, he undoubtedly lived through such belief himself. kirk was a seventh son, such as were widely believed to be susceptible to magical and spiritual dimensions. despite his important role as a churchman and literary figure, he became wrapped in the otherworldly traditions. robert kirk is said, to this day, to be entrapped in the otherworld; in the aberfoyle region of sco

SALMANRUSHDIE THESATANICVERSES

in some parts the wind is strong as a fist, but it's completely silent, it'll knock you flat but you'll never hear a thing. no trees is why: not an omb, not a poplar, nada. and you have to watch out for omb leaves, by the way. deadly poison. the wind won't kill you but the leaf-juice can. she clapped her hands like a child: honestly, henry, silent winds, poisonous leaves. you make it sound like a fairy-story. henry, fairhaired, soft-bodied, wide-eyed and ponderous, looked appalled _oh, no, he said _it's not so bad as that. she arrived in that immensity, beneath that infinite blue vault of sky, because henry popped the question and she gave the only answer that a forty-year-old spinster could. but when she arrived she asked herself a bigger question: of what was she capable in all that spac

that was the dance at which a certain juan julia, nicknamed the vulture on account of his cadaverous appearance, drank too much and insulted the honour of aurora del sol, and didn't stop until martin had no option but to fight _hey martin, why you enjoy fi4cking with this one, i thought she was pretty dull "let us go away from the dancing" martin said, and in the darkness, silhouetted against the fairy-lights hung from the trees around the dance-floor, the two men wrapped ponchas around their forearms, drew their knives, circled, fought. juan died. martin de ia cruz picked up the dead man's hat and threw it at the feet of aurora del sol. she picked up the hat and watched him walk away. rosa diamond at eighty-nine in a long silver sheath dress with a cigarette holder in one gloved hand and

f wearing sneakers and other unsuitable shoes. dr. mistry couldn't recommend much: toe-clenching exercises, running upstairs barefoot, sensible footwear "you're young enough" she said "if you take care, you'll live. if not, you'll be a cripple at forty" when gibreel- damn it- heard that she had climbed everest with spears in her feet he took to calling her his silkie. he had read a bumper book of fairy-tales in which he found the story of the sea-woman who left the ocean and took on human form for the sake of the man she loved. she had feet instead of fins, but every step she took was an agony, as if she were walking over broken glass; yet she went on walking, forward, away from the sea and over land. you did it for a bloody mountain, he said. would you do it for a man? she had concealed h

ad been a gap in many hearts, even though the villagers of the present had no memory of the time of the old saint. so the return of the butterflies lifted many spirits, but when the expected wonders failed to materialize the locals sank back, little by little, into the insufficiency of the day-to-day. the name of the zamindar's mansion _peristan, may have had its origins in the magical creatures' fairy wings, and the village's name _titlipur, certainly did. but names, once they are in common use, quickly become mere sounds, their etymology being buried, like so many of the earth's marvels, beneath the dust of habit. the human inhabitants of titlipur, and its butterfly hordes, moved amongst one another with a kind of mutual disdain. the villagers and the zamindar's family had long ago aband

up there. don't laugh: to escape from good and evil" he didn't laugh "are mountains above morality, in your estimation" he asked seriously "this's what i learned in the revolution" she went on "this thing: information got abolished sometime in the twentieth century, can't say just when; stands to reason, that's part of the information that got aboish, abo_lished. since then we've been living in a fairy--story. got me? everything happens by magic. us fairies haven't a fucking notion what's going on. so how do we know if it's right or wrong? we don't even know what it is. so what i thought was, you can either break your heart trying to work it all out, or you can go sit on a mountain, because that's where all the truth went, believe it or not, it just upped and ran away from these cities whe

e must simply continue until, purified, he felt his full potency restored. emptying his mind, he sat in the gathering darkness and watched the children (now at some distance) play _ip-dipsky-blue who"s-there-not-you not-because-you"re-dirty not-becauseyou"re-clean, and here, he was sure, one of the boys, a grave eleven--year--old with outsize eyes, stared straight at him _mymother-says you"re-the-fairy-queen. rekha merchant materialized, all jewels and finery "bachchas are making rude rhymes about you now, angel of the lord" she gibed "even that little ticket--girl back there, she isn't so impressed. still doing badly, baba, looks like to me" o o o on this occasion, however, the spirit of the suicide rekha merchant had not come merely to mock. to his astonishment she claimed that his many

owards their neighbours, forming hedges of multicoloured flame. it is like watching a luminous garden, its growth accelerated many thousands of times, a garden blossoming, flourishing, becoming overgrown, tangled, becoming impenetrable, a garden of dense intertwined chimeras, rivalling in its own incandescent fashion the thornwood that sprang up around the palace of the sleeping beauty in another fairy-tale, long ago. but here, there is no beauty, sleeping within. there is gibreel farishta, walking in a world of fire. in the high street he sees houses built of flame, with walls of fire, and flames like gathered curtains hanging at the windows- and there are men and women with fiery skins strolling, running, milling around him, dressed in coats of fire. the street has become red hot, molten

to his own mouth; and pulled the trigger; and was free. he stood at the window of his childhood and looked out at the arabian sea. the moon was almost full; moonlight, stretching from the rocks of scandal point out to the far horizon, created the illusion of a silver pathway, like a parting in the water's shining hair, like a road to miraculous lands. he shook his head; could no longer believe in fairy-tales. childhood was over, and the view from this window was no more than an old and sentimental echo. to the devil with it! let the bulldozers come. if the old refused to die, the new could not be born "come along" zeenat vakil's voice said at his shoulder. it seemed that in spite of all his wrong-doing, weakness, guilt- in spite of his humanity- he was getting another chance. there was no

SATANGEL

ying a serpent, and an ensign. discovers hidden things, foretells the future, especially with regards to war, causes love of lords and great persons. the appellation el was applied by the ancient syrians and canaanites to mean deity. exael (hebrew. fallen angel who often dwells amongst mortals. atrributed with teaching men how to make war machines, and the fashion of jewelry from silver and gold. fairy (old french, phairee, to dream. the shining ones who are the ancestral dead, also considered the spawn of lilith and lucifer, descended from the fallen angels. closely related to elves, otherwise called the shining ones. fates (greek. originally the three weavers of men s destiny they ere identified as actually being denizens of hell by the medieval demonologist alphonsus de spina. focalor

SATANIC RITUALS

the "godly" have toughened satan in his role of scapegoat, while keeping him nourished and handy for their needs. now it is they who have weakened and atrophied while satan breaks his bonds. now satan's people can speak for him, and they have a weapon calculated to annihilate the feeble and insipid mournings of the pulpit pounders of the past. that weapon is logic. the satanist can easily invent fairy tales to match anything contained in holy writ, for his background is the very childhood of fiction-the myths immemorial of all peoples and all nations. and he admits they are fairy tales. the christian cannot-no, dares not-admit that his heritage is fairy tales, yet he depends on them for his pious sustenance. the satanist maintains a storehouse of avowed fantasy gathered from all cultures

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ntly, perhaps (for in true love there is not always the finest taste) so delightedly, listen to those storms of eccentric and fitful melody, and steal him whispering praises all the way from the unwholesome night-watch to rest and sleep! i said his music was a part of the man, and this gentle creature seemed a part of the music; it was, in fact, when she sat beside him that whatever was tender or fairy-like in his motley fantasia crept into the harmony as by stealth. doubtless her presence acted on the music, and shaped and softened it; but, he, who never examined how or what his inspiration, knew it not. all that he knew was, that he loved and blessed her. he fancied he told her so twenty times a day; but he never did, for he was not of many words, even to his wife. his language was his m

lo. the cardinal insisted upon the accomplishment of his own predictions, and provided her with the most renowned masters. to inspire her with emulation, his eminence took her one evening to his own box: it would be something to see the performance, something more to hear the applause lavished upon the glittering signoras she was hereafter to excel! oh, how gloriously that life of the stage, that fairy world of music and song, dawned upon her! it was the only world that seemed to correspond with her strange childish thoughts. it appeared to her as if, cast hitherto on a foreign shore, she was brought at last to see the forms and hear the language of her native land. beautiful and true enthusiasm, rich with the promise of genius! boy or man, thou wilt never be a poet, if thou hast not felt

d, it moaned, it growled. and viola's eyes filled with tears, for she understood that language. she stole to her mother, and whispered in her ear; and when pisani turned from his employment, lo! both mother and daughter were weeping. he looked at them with a wondering stare; and then, as if he felt he had been harsh, he flew again to his familiar. and now you thought you heard the lullaby which a fairy might sing to some fretful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchanted bow. the most stubborn grief would have paused to hear; and withal, at times, out came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs from his beloved opera, the siren in the act of charming the w

rst of generous applause. for this stranger himself was a marked personage, and his recent arrival at naples had divided with the new opera the gossip of the city. and then as the applause ceased, clear, full, and freed from every fetter, like a spirit from the clay, the siren's voice poured forth its entrancing music. from that time viola forgot the crowd, the hazard, the whole world, except the fairy one over with she presided. it seemed that the stranger's presence only served still more to heighten that delusion, in which the artist sees no creation without the circle of his art, she felt as if that serene brow, and those brilliant eyes, inspired her with powers never known before: and, as if searching for a language to express the strange sensations occasioned by his presence, that pr

en with the bells of the lazy mules, broke the voluptuous silence, the silence of declining noon on the shores of naples; never, till you have enjoyed it, never, till you have felt its enervating but delicious charm, believe that you can comprehend all the meaning of the dolce far niente (the pleasure of doing nothing; and when that luxury has been known, when you have breathed that atmosphere of fairy-land, then you will no longer wonder why the heart ripens into fruit so sudden and so rich beneath the rosy skies and the glorious sunshine of the south. the eyes of the actress were fixed on the broad blue deep beyond. in the unwonted negligence of her dress might be traced the abstraction of her mind. her beautiful hair was gathered up loosely, and partially bandaged by a kerchief whose pu

on her inmost self as in a glass. upsprung from the embrace of love and soul the eros and the psyche their beautiful offspring, genius! she blushed, she sighed, she trembled as she wrote. and from the fresh world that she had built for herself, she was awakened to prepare for the glittering stage. how dull became the music, how dim the scene, so exquisite and so bright of old. stage, thou art the fairy land to the vision of the worldly. fancy, whose music is not heard by men, whose scenes shift not by mortal hand, as the stage to the present world, art thou to the future and the past! chapter 3.iii. in faith, i do not love thee with mine eyes. shakespeare. the next day, at noon, zanoni visited viola; and the next day and the next and again the next, days that to her seemed like a special t

the corridor calling on his name; and presently there was a knock at the door without "are you there, signor" said the clear tones of maestro paolo. glyndon hastily reclosed and replaced the vial, and bidding paolo await him in his own apartment, tarried till he heard the intruder's steps depart; he then reluctantly quitted the room. as he locked the door, he still heard the dying strain of that fairy music; and with a light step and a joyous heart he repaired to paolo, inly resolving to visit again the chamber at an hour when his experiment would be safe from interruption. as he crossed his threshold, paolo started back, and exclaimed "why, excellency! i scarcely recognise you! amusement, i see, is a great beautifier to the young. yesterday you looked so pale and haggard; but fillide's m

hen at the sound of thy footsteps i recover, my memory retains nothing but a vague impression of happiness. how different how cold to the rapture of hanging on thy smile, and listening to thy voice, when it says 'i love thee "yet, how is it that visions less fair than these once seemed to thee so alluring? how is it that they then stirred thy fancies and filled thy heart? once thou didst desire a fairy-land, and now thou seemest so contented with common life "have i not explained it to thee before? is it common life, then, to love, and to live with the one we love? my true fairy-land is won! speak to me of no other" and so night surprised them by the lonely beach; and zanoni, allured from his sublimer projects, and bending over that tender face, forgot that, in the harmonious infinite whic

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

c jewish magic reveals a diamond focal point and many concentric circles (from encyclopedia of the occult) 480 codex magica a t-shirt offered by a vendor of gift items from the hard rock cafe restaurant chain. note the sun symbol. hard rock cafes were begun by isaac tigrett, a multimillionaire occultist who also conceived the great american pyramid, a sports arena built in memphis, tennessee. the fairy tale legend of the origin of the peace sign holds that it first came into use by vietnam war protestors. in reality, it has long been used as a sign of the hatred of christ and is called "nero's cross" scorched by the sun 481 the greek theater at epidaurus (circa 300 b.c) enclosed a design of circle and point within (photo from book, the pattern and the prophecy, by james harrison, isaiah pu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ge of cottingley. one snapshot taken by elsie in the summer of 1917, when she was 16, captured her 10-yearold cousin seated on the grass surrounded by four dancing fairies. another, taken a few months later, showed elsie with a tiny gnome. doyle managed to obtain the negatives and brought them to one of england s most eminent photographic analysts. at first the expert dismissed the very notion of fairy photographs, but he ended up staking his professional reputation by saying that not only were the pictures all single exposures, but he said that he could detect that the tiny beings had actually been moving while having their images snapped by the girls camera. furthermore, he stated firmly, he could not detect the slightest evidence of any fakery in the photographs. doyle wisely sought ano

pinion, so he took the negatives to the kodak company s offices in kingsway. while these experts declined to acknowledge that the photographs actually depicted fairies, they did issue a statement that they could find no evidence of trick photography or any tampering with the film. yet a third analyst expressed his opinion that the most significant factor in the cottingley photographs was that the fairy figures seemed clearly to have been caught in motion as they hovered over the flowers and the girls. as the british press spread the charming story of the cottingley fairy photographs, numerous individuals came forward to testify t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 138 mediums and mystics that they, too, as children had played with the li

little people. fortified by the photographic analyses of several experts that the photographs were genuine, doyle obtained the services of one of great britain s most gifted clairvoyants to see if he might be able psychically to verify the girls accounts of fairies near cottingley. the psychic sat down with elsie and frances in the little valley and found that he was able to see even more of the fairy realm because of his mediumistic abilities. according to his great sensitivity, the entire glen was alive with many types of elemental spirits wood elves, gnomes, fairies, and graceful water sprites around the valley and stream. try as he might, though, the clairvoyant was unable to project to the fairies the amount of psychic energy necessary to allow them to materialize. it appeared that o

he might, though, the clairvoyant was unable to project to the fairies the amount of psychic energy necessary to allow them to materialize. it appeared that only the young girls had the unique blend of innocence and wonder that could somehow supply the fairies with the necessary energy to permit them to attain a material form. doyle issued his summation of the case of elsie and frances and their fairy photographs, along with his interpretation of the phenomena, in which he stated that while the proof offered by the cottingley experience was not as overwhelming as in the case of spiritualistic phenomena, there is enough already convincing evidence [for the authenticity of fairies] available. later, the photographs were exposed as fakes, and doyle was embarrassed by his having endorsed both

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

wn guardian of the hearth survived throughout most of europe. although the great majority of modern people stereotypically envision fairies, elves, brownies, and so forth gamboling about only in the woodlands, there are long traditions of friendly spirits who guard the home and look after the barn, stables, and farm animals. in many traditions, especially in the british isles and scandinavia, the fairy folk were supernormal entities who inhabited a magical kingdom beneath the surface of the earth. in all traditions, the wee people are t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 99 depicted as possessing many more powers and abilities than humans, but somehow they are strongly dependent on human beings and from time to time

ilities than humans, but somehow they are strongly dependent on human beings and from time to time they seek to reinforce their own kind by kidnapping both human children and adults. while the wee people and their associated entites elves, gnomes, and leprechauns are most often depicted as sweet, little winged tinkerbells and jolly forest creatures in bright costumes and pointed hats, each of the fairy folk and their kin have a dark side. some of the nursery tales throughout the centuries have depicted a certain mischievous nature to the wee people, but the creatures can become downright nasty even dangerous if provoked. medieval theologians seemed to favor three possibilities to explain the origin of these beings: 1. they are a special class of demoted angels, 2. they are spirits of the d

ed that the wee folk are a third rational species. the angels are the highest, having perfect goodness and whatever knowledge is necessary for them to do god s will; humans, somewhat less perfect, are the second; fairies, having certain powers of the angels but no souls, are the third. because the folklore of the wee people is so multicultural and worldwide, some theorists have suggested that the fairy folk may actually have been the surviving remnants of a past civilization populated by a species of early humans or humanoids that were of diminutive stature compared to evolving homo sapiens. these little people may have been quite advanced and possessed a technology that seemed to be magical compared to the primitive tools of the primitive hunter-gatherer humans who later became the establ

york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. elves in old germany, elf was a name applied to any kind of supernatural spirit, especially one that inhabited fields or forests. the germans also blamed elves for sitting on their chests while they slept and causing them to have a nightmare. in scotland, england, and scandinavia, elf was another name for a member of the fairy folk. then, as fairy l

s or forests. the germans also blamed elves for sitting on their chests while they slept and causing them to have a nightmare. in scotland, england, and scandinavia, elf was another name for a member of the fairy folk. then, as fairy lore developed and became more intricate and complex, with levels and classes within their supernatural ranks, the english designated elves as smaller members of the fairy population and the scots gave the title of elf to those beings who were generally of human size. things changed a bit in scandinavia, as well, when the people there began to distinguish two categories of elves the benign light ones and the dastardly dark ones. scottish lore developed to perceive the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 100

york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1999. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton, 1998. spence, lewis. the fairy tradition in britain. london: rider, 1948. fairies according to those who speak the gaelic tongue of scotland and ireland, the wee folk prefer to be known as sidhe (also spelled sidh, sith, sithche) and pronounced shee. there is disagreement as to the exact meaning of sidhe. some say that it refers to the mounds or hills in which the supernatural folk abide. others say that it means the peop

from the magical kingdom have experienced missing hours, days, weeks even years. on the plus side, fairies have also been reported to help farmers harvest their crops or assist housemaids in cleaning a kitchen. there t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 101 fairies magical winged beings (corbis corporation) are accounts of fairy folk guiding humans to achieve material successes, and stories are told of fairy midwives who stand by to assist at the births of favored human children and who remain to guide and tutor them for the rest of their lives. some scholars and researchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancien

or the concept of the wee folk as mostly benign mischievous, perhaps, but never evil. alexander pope (1688 1744) wrote lovely passages idealizing fairies, but once satirically remarked that he believed many of the woodland sprites were possessed by the souls of deceased socialites who even after death refused to give up earthly amusements. sir walter scott (1771 1832) emphasized the beauty of the fairy realm and the struggle of the fairies to achieve humanlike souls. the famed poet william butler yeats (1865 1939) had a nearly obsessive interest in the supernatural and strongly believed in fairies. it was the creator of sherlock holmes, sir arthur conan doyle (1859 1930, who came t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 102 mysterious creatu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

d member of the family tree. in addition to such items of personal significance, individuals prize objects that reportedly brought victory or good fortune to heroes of long ago. still others search for mysterious relics imbued with supernatural attributes that have accomplished miracles so that such powers might be theirs. 167 chapter exploration amulets bells bloodstone candles cauldron crystals fairy circles garlic hand of glory horseshoes knife love knots mandrake root maypole mirror mistletoe rings salt silver stones for healing and energy trees voodoo dolls tribal empowerment crystal skulls fetishes megaliths runes talismans totems things of sacred power the ark of the covenant crosses the holy grail philosopher fs stone the spear of destiny swastikas introduction objects of power and

tal magic. st. paul, minn: llewellyn publications, 1987. gienger, michael. crystal power, crystal healing: the complete handbook. new york: sterling publications, 1998. jones, wendy. magic of crystals.west sunbury, pa: harper house books, 1996. simpson, liz. book of crystal healing. new york: sterling publications, 1997. sullivan, kevin. the crystal handbook. new york: new american library, 1996. fairy circles in most traditions, especially in the british isles and scandinavia, the fairy folk were supernormal entities who inhabited a magical kingdom beneath the surface of the earth. fairies have always been considered to be much akin to humans, yet something more than mortal person. as many of the ancient texts declare, the fairies are gof a middle nature between man and angel. h one facto

ditions, especially in the british isles and scandinavia, the fairy folk were supernormal entities who inhabited a magical kingdom beneath the surface of the earth. fairies have always been considered to be much akin to humans, yet something more than mortal person. as many of the ancient texts declare, the fairies are gof a middle nature between man and angel. h one factor has been consistent in fairy lore.these socalled gmiddle folk h continually meddle in the affairs of humankind, sometimes to do them good, sometimes to do them ill. tales have been told with endless modifications and variations, but it remains essentially a story of a fairy outwitting a greedy human. less widely known are the many stories in which the person who discovers the fairies at their work is whisked away by the

e.these socalled gmiddle folk h continually meddle in the affairs of humankind, sometimes to do them good, sometimes to do them ill. tales have been told with endless modifications and variations, but it remains essentially a story of a fairy outwitting a greedy human. less widely known are the many stories in which the person who discovers the fairies at their work is whisked away by them to the fairy kingdom, from which he or she may return much later as an old person believing that only a day or so has gone by. in the science of fairy tales by edwin sidney hartland, published in london in 1891, the account is given of a shepherd who went out one day to look for his cattle and sheep on the mountain and seemingly disappeared into thin air. after about three weeks, the search parties had a

been for the past three weeks, the man angrily said that he had only been gone for three hours. when he was asked to describe exactly where he had been, he said little men who closed nearer and nearer to him until they formed a small circle surrounding him. they sang and danced and so affected him that he got lost. near bridgend is a place where a woman is said to have lived for 10 years with the fairy folk and who upon her return insisted that she had not been out of the house for more than 10 minutes. the germans, the irish, the scots, the english, and the scandinavians have no end of such accounts of fairies interacting with people and stealing time. there are variants of these tales in wales, in the slavic countries, and in japan and china. stories are told of men and women who returne

ut of the house for more than 10 minutes. the germans, the irish, the scots, the english, and the scandinavians have no end of such accounts of fairies interacting with people and stealing time. there are variants of these tales in wales, in the slavic countries, and in japan and china. stories are told of men and women who returned years, sometimes even generations, after they had stepped into a fairy circle and been enchanted by the singing and dancing of the wee people. additional anecdotes are told of those who coupled with fairy folk and produced a hybrid of human and fairy individuals. in scotland the story is repeated of a man who went with his friend to enter his first child fs birth in the record books and to buy a keg of whiskey for the christening. as the two men sat down to res

s: real encounters with little people. new york: dell publishing, 1998. dubois, pierre. the great encyclopedia of fairies. new york: simon& schuster, 2000. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton& co, 1998. spence, lewis. the fairy tradition in britain. london: rider and co, 1948. garlic some naturally formed amulets can be worn or kept to ward off evil. garlic reportedly keeps one safe from vampires, and also repels evil spirits. for garlic to perform that function in mexico, it must be received as a gift. some roman soldiers wore garlic for extra protection when they went into battle. it is possible that the traditio

diers wore garlic for extra protection when they went into battle. it is possible that the tradition of garlic as an agent capable of warding off creatures of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 177 a t. h. thomas drawing from the book british goblin (1880) by wirt sikes of a man being pulled back before entering a fairy circle (fortean picture library) darkness grew out of the simple fact that heavy consumption of garlic greatly affects the breath odor of those who have liberally partaken of the herb. in the ancient mystery religions, which emphasized the goddess and fertility rites, those who had eaten heavily of garlic were ostracized from worship. m delving deeper allison, lynn. the magic of garlic. boca

THE GOD OF THE WITCHES

gilles de rais cannot be overlooked, the weepingpraying populace are alike in all three cases.if then there were more than one robin hood at the same time in different parts of the country his ubiquity isexplained; the name would then mean robin with a hood, and would be the generic appellation of the god. inchapter ii i have called attention to the great importance of the head-covering among the fairy folk, and inmany of the witch-trials the "devil" is described as wearing a hood. the most celebrated historical robinhood was the earl of huntingdon in the reign of richard i, who being himself a plantagenet belonged byrace to the old religion. i have pointed out in my witch cult in western europe that more than one devilcan be identified, but in the earlier times the identification becomes

o ride, if i rede right, some buckled on a bune-wand, and some on a bean, aye trottand in troops from the twilight; some saddled on a she-ape, all graithed into green, some hobland on a hemp-stalk, hovand to the height, the king of pharie and his court, with the elf-queen, with many elfish incubus was ridand that night."montgomerie (1515)though to the modern reader, who has been brought up on the fairy tales of the present day, anyconnection between witches and fairies appears far-fetched and preposterous, yet in order to understand theone it is essential to take the other into account. even when regarded superficially the likeness between thetwo is apparent. in stories of the baptism of a royal child the bad fairy, whether naturally malevolent ormerely temporarily offended, gives evil gif

in order to understand theone it is essential to take the other into account. even when regarded superficially the likeness between thetwo is apparent. in stories of the baptism of a royal child the bad fairy, whether naturally malevolent ormerely temporarily offended, gives evil gifts or enchants the unfortunate infant, and is thus indistinguishablefrom the witch. the traditional costume of the fairy godmother is precisely similar to that of the witch, both the god of the witcheschapter ii. the worshippers15women carry sticks-a wand or a crutch-with which they perform magic, both can turn human beings intoanimals, both can appear or disappear at will. in short, the real difference is that the one is a dainty old ladyand the other is a dirty old woman.if then the fairy godmother and the w

prejudice of themodern reader in favour of the tiny elf, the "two-inch men, the little creatures who can "creep into anacorn-cup, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flowery meadows. everything about them is in miniature,and it would hardly be an alarming experience for a mortal to meet a fairy, a creature he could crush betweenhis finger and thumb. why then were our ancestors so afraid of fairies? the horror and fear of them is seen inall the records of the trials in which a witch is accused of visiting the fairy-folk.this horror is expressed in numerous popular rhymes and in popular tales as well as by the poets. a charm tobe said at night runs as followssaint francis and saint b

ves dance (plate xiv. 1).in the stories of fairies it is not uncommon to find that the mortal is frightened at meeting the little people:"she was not a little terrified at seeing, though it was midday, some of the old elves of the blue petticoat.[2]but the most alarming of all the fairies was robin goodfellow until shakespeare made him subordinate tooberon. the evidence shows that robin was not a fairy but the god of the little people, as i have alreadynoted in the previous chapter. according to keightley his names are puck, robin goodfellow, robin hood,hobgoblin. the charm given above proves that he was classed with wicked wights and evil spirits, and he iseven alluded to as "some robin the divell, or i wot not what spirit of the ayre.[3]the opinion now generally accepted is that the pres

ights and evil spirits, and he iseven alluded to as "some robin the divell, or i wot not what spirit of the ayre.[3]the opinion now generally accepted is that the present idea of fairies is due to shakespeare. up to his timeenglish fairies were of the same type as in those countries where his influence has been less felt. in northernscotland, in ireland, and in france, especially in brittany, the fairy is of the size of an ordinary human beingand has all the characteristics of a human person. shakespeare himself, in the merry wives of windsor, makesanne page not only dress herself as a fairy but expect to be taken for one, though she was a full-grownyoung woman. there is plenty of literary evidence in the seventeenth century to show that a fairy could bemistaken for an ordinary mortal; and

cs of a human person. shakespeare himself, in the merry wives of windsor, makesanne page not only dress herself as a fairy but expect to be taken for one, though she was a full-grownyoung woman. there is plenty of literary evidence in the seventeenth century to show that a fairy could bemistaken for an ordinary mortal; and it was not until after the appearance of a midsummer night'sdream that the fairy began, in literature, to decrease to its present diminutive proportions. literature,especially through the theatre, altered the popular conception of the old tradition, and the tiny elf of fancy the god of the witcheschapter ii. the worshippers16drove out its human progenitor.descriptions of fairies given by eye-witnesses can be found in many accounts in the middle ages andslightly later. th

down on the form beside her and asked adrink at her and she gave it" alesoun peirsoun[6] in fifeshire, was "convict for haunting and repairing withthe good neighbours and queen of elphane, and she had many good friends at that court which were of herown blood, who had good acquaintance with the queen of elphane" in leith, christian livingstone[7]affirmed "that her daughter was taken away with the fairy-folk, and that all the [occult] knowledge she hadwas by her daughter who met with the fairy. aberdeen was full of people who were well acquainted withfairies. one woman[8] told the judges that "what skill so ever she has she had it of her mother, and hermother learned it at an elf-man. andro man appears to have been the husband of the "queen of elphen",with whom he had lived for thirty-two y

THE KEY TO THE MYSTERIES

the admirable stories which, though he did not invent it, he has told better than anybody, perrault puts upon the stage a cat, which cunningly induces an ogre to change himself into a mouse, and the thing is no sooner done, than the mouse is crunched by the cat. the "tales of mother goose" like the "golden ass" of apuleius, are perhaps true magical legends, and hide beneath the cloak of childish fairy tales the formidable secrets of science. it is a matter of common knowledge that magnetizers give to pure water the properties and taste of wine, liqueurs and every conceivable drug, merely by the laying-on of hands, that is to say, by their will expressed in a sign. one knows, too, that those who tame fierce animals conquer lions by making themselves mentally and magnetically stronger and f

THE MAGICIAN S KABBALAH

(1+0=1, which refers to the formula of 2=1, rather than that of 2=0 which kether represents. a final note can be made that the "grey hermit" of the tarot can be associated with chockmah as the personification of "wisdom" or moses, who spoke with god directly, and that card has the yod attributed to it. the link will be further looked at in the chapter on chesed. crowley also tells of this in his fairy tale "the wake world, where he says that the hermit has "belonged to the first house from the very beginning. chkmh totals to 73, the value of mbvkh, meaning "chaos, and demonstrates the stage of chockmah in the cosmogenesis. the first swirlings, like the turbulent patterns in wind, water, wood and rock, are "chaotic, but yet can be replicated by simple formula. the workings of chockmah reve

THE MOTHMAN PROPHECIES

e. we have been victimized by this phenomenon, not just since 1947 but since ever! it is the foundation of all our religious and occult beliefs, of our philosophies, and our cultures. the ancient chinese marked out the routes of the lights in the sky (lits) and called them "dragon tracks" because, apparently, fearsome dragons appeared along with the mysterious lights. in a later age, these became fairy lights and were associated with the little people who actually plagued whole generations not only in europe but also in north america. for the american indians were telling stories about the little people long before the europeans arrived here. during the witchcraft craze a few hundred years ago, people really thought they saw witches flying through the air. with lanterns hanging from the fr

e snow, so they stopped to give him a ride. he vanished. there was nothing but whirling snowflakes and night where he had stood. black limousines halted in front of the hill homes and deeply tanned "census takers" inquired about the number of children living with the families. always the children. in several instances, the occupants of the big black cars merely asked for a glass of water. the old fairy trick, taken up from the middle ages and dusted off. a blond woman in her thirties, well-groomed, with a soft southern accent, visited people in ohio and west virginia whom i had interviewed. she introduced* herself as "john keel's secretary" thus winning instant admission. the clipboard she carried held a complicated form filled with personal questions about the witnesses' health, income, t

ry weirdo hammering on the windshield. what concerned me was the two-hour tune lapse or spell of lacunal amnesia which apparently took place. what could have happened to the pair during that forgotten period? the phenomenon has an almost pornographic preoccupation with our mating practices. one of it's most celebrated games is the manipulation of romantic relationships. early investigators of the fairy episodes, such as novelist sir walter scott, noted that fairies seemed to delight in bringing people together and fostering love, or, conversely, indulging in conspiracies to force lovers apart. the bell witch of tennessee is supposed to have manipulated the love life of a bell daughter, almost tragically. brad steiger, one of america's best-known investigators of the paranormal, has been in

nt. cold or one of his partners would pick woody up in a volkswagen and drive him to the rendezvous point. his world was now thickly populated with space people named kemi, clinnel, demo, ardo, kletaw, etc. they assumed real personalities and were very real to him. but i knew that in most ufo contacts the entities use names adopted from ancient greek and from mythology, so i was puzzled by these "fairy" names. however, many of woody's experiences had definite fairy tale overtones. and two of his friends had a classic fairy experience. a young man named jim hacket, and his cousin daria sartor, were out sky-watching at a place called bogle ridge one night when they saw a group of red, green, and white lights descend from the sky and drop into a gully close to their position. a moment later t

l him the rest of it "well, about a week ago something scared my cows real bad" he continued "you know, we ain't told anyone about this, mrs. hyre. you aren't going to put it in the paper, are you "not if you don't want us to "come on. let me show you something" he led us into the field behind his barn. there was a thirty-foot circle of scorched earth on the hillside. i had seen several of these "fairy circles" before "that night our cows really acted up" he went on "they stampeded. they were so scared they went right through the fence over there" he pointed toward a stretch of wire fence that had obviously just been repaired "it's an electric fence. now you know that it takes a lot to make cows charge through an electric fence. anyway, when i heard the ruckus i ran outside and i saw my co

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

lossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find a little jewel, then another, and still another, till, as we grasp them, their very light is caught by their unfound fellows, and our path is lit as a fairy dell by a thousand wonders of light and of beauty. ga little more clothing, h the critic writes, as he perused the gpoems and ballads, h perhaps, yet we do not feel its need in the glowing works before us. forty long years have passed, and the world moves. crowley fairly puts his characters to bed, tucks them up, and does not blow the candle out with cryptic morse-like dot and dash, leaving

n the next chapter. as a singer of love-songs aleister crowley excels. the following is from gthe star and the garter h: your lips are gathered up to mine; your bosom heaves with fearful breath; your scent is keen as floral wine, inviting me, and love, to death *the star and the garter, vol. iii, p. 11. also the following is charming in its simplicity: she has a lithe white body, slim and limber, fairy-like, a snake hissing some babylonian hymn tangled in the assyrian brake *the star and the garter, vol. iii, p. 10. a curious swinburnian strain of passion is found wedged in the satiric lines of gwhy jesus wept. h percy, the youth flatulent with love, chants to his angela. society. thus: to me she is the rosy incarnation of a kiss, the royal rapture of a young delight, the mazy music of vir

TYSON DONALD NEW MILLENNIUM MAGIC

rdial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy tale, not an abstraction, but is the actual way life came into being out of the oceans at the dawn of time. yet the origin of life is not the truth hidden in the words, but is only a reflection of that truth. it is interesting to consider why the fourth letter of the tetragrammaton is a sec- ond he, and not a different letter as one might expect. this is because as each level of the trinity

n be used to inspire determination and courage. to cause someone to act quickly. to gift with male prowess. to shatter the bonds of enslave- ment. when cast maliciously, it can make a man or woman hasty and careless. 3. thurisaz (thorn: b (b) sound: th [th] english: th literally "giantn-a frost giant, or demon of storms. a spirit of destruction and pain. all the evil reports of giants in european fairy tales apply. wicked, murder- ous, malicious. sower of storms and tempests. annihilator. magically, this rune may be used to physically destroy an enemy or to cause a disaster. cast against a foe, it brings ill fortune, accident, sickness, and death. 4. ansuz (0s: k (f) sound: a [o] english: a literally "god" in german, but "mouth" in old english -a good angel of reason and order. charitable

TYSON DONALD SOUL FLIGHT

d buel, norse discovery of america, 36-7. 6 soul flight contrary to what might be assumed, this belief in the interbreeding of spirits with humans has not died out in modern western culture, but has merely taken on a new form that is acceptable to the prejudices of the modern world. this belief has existed continuously throughout history. we will encounter it again when we examine witchcraft, the fairy faith, and alien abductions. it is also a part of the religious rapture of the saints, and relations between spirits and mediums in spiritualism, although in these cases it is less overt. it has never ceased to be believed from ancient to modern times because there is an underlying basis of truth to support it. shamans were the only members of the tribe who could go to the homes of the spiri

o batch. there is no way to know if their use was harmless, or caused cumulative damage to the organs and nervous system. the latter case appears more likely in view of the malicious effects of some of the herbs that the ointments contained. fortunately for those who desire to project their astral bodies, drugs are not necessary to achieve useful results- 44. hansen, 99. chapter th re the land of fairy t he description of the vast meadow of the blocula, with its central meeting house and smaller enclosed grassy space for the keeping of horses and other mounts, that we met with in the previous chapter in connection with the testimony of the accused witches of mora, sweden, is relevant in illustrating the strong connection that exists between traditional european witchcraft and the fairies

nclosed grassy space for the keeping of horses and other mounts, that we met with in the previous chapter in connection with the testimony of the accused witches of mora, sweden, is relevant in illustrating the strong connection that exists between traditional european witchcraft and the fairies. the blocula is certainly an astral place, and is very similar to numerous descriptions of the land of fairy. the accused witches characterized it as "a delicate large meadow, whereof you can see no end" and the enc:losed grounds of the meeting house possessed a gate painted with many colors. king james vi of scotland, who would later become james i of england, when writing about the connection between witchcraft and fairies, observed: 36 soul flight that fourth kinde of spirites, which by the gent

he astral meeting places between fairies and humans. but who can say what forms fairies may have when they are not interacting with human consciousness, or if they have any form at all? if they are formless in their essential nature, they would scarcely require a three-dimensional dwelling place. 45. james i, bk. 111, chap. 5, pp. 73-4. 46. virgil, works of virgil, 172. chapter three: the land of fairy 37 under the hill there seem to be two predominant descriptions of the land of fairy. one, as suggested by king james i with his reference to virgil's elysium, is a bright and sunny meadow, often the slope of a large and gently rounded hill, where fairies are observed to dance and play. the other is sometimes called the underworld, and is described as brightly illuminated and lavishly appoin

dining halls. the two come together in the descriptions of the portals to fairyland, which often open into the sides of low and grass-covered hills. such hills are co.mmon in southern england, rising from the flat plains. they are not natural, but were build for religious purposes by the ancient race that erected stonehenge and other great cosmic circles and spirals such as avebury. the center of fairy activity in ireland is a similarly shaped, grass-covered hill. it is named tara, and was the residence of the ancient kings of ireland. tara hill in the county of meath stands about 510 feet in elevation, and is crowned with a series of six circular earthen works, known as raths. the largest is called the king's rath (ruth-nu-riogh, and within its boundary is the meeting place (forradh, a fl

d 560 it was cursed by saint ruadan, and was abandoned by the irish in fear of the curse, leaving it as the habitation of the fairies. fairies were closely linked by the celts to the souls of the dead, so both virgil's sunny meadow of elysium where the dead sing and sport, and the large and splendid caverns in which they reside in other myths, can be applied to the fairies. many of the recognized fairy knolls or hills are barrow mounds where lie the bodies of dead heroes, although many others are natural hills. in ancient times, it was not unheard of for whole celtic clains to live in large caves and even to keep their cattle in the caverns with them, so it would have seemed natural to place the race of fairies in caverns, as a way of explaining how fairies could appear and disappear in mo

e the bodies of dead heroes, although many others are natural hills. in ancient times, it was not unheard of for whole celtic clains to live in large caves and even to keep their cattle in the caverns with them, so it would have seemed natural to place the race of fairies in caverns, as a way of explaining how fairies could appear and disappear in moments as though from the thin air. the sides of fairy hills are said to open up like great doors to allow the passage of the fairy host going to and from the wild hunt of diana or herodias, and at other times the fairies ride on their miniature horses directly into the slope itself and disappear. the good neighbors fairies are not the harmless, tiny pixies in gauzy gowns with dragonfly or butterfly wings that usually illustrate children's books

ttish parish of aberfoyle, rightly observed that the bodies of fairies are astral, not material, in nature. he came to know only too well the dangerous nature of fairies on a firsthand basis. kirk was a seventh son, and possessed the second sight that allows perception of fairies and fairyland. the year after writing his important work on fairies, he was found lying dead on the slope of the local fairy hill (dun-ski) in aberfoyle, called the fairy knowe. aberfoyle was the place of kirk's birth, where he had returned to preach following the death of his father, the minister of the 47. kirk and lang, secret commonwealth, 5. chapter three: the land of fairy 39 parish, so it may be presumed that he had enjoyed some familiarity in his boyhood with the local spirits under the hill. the legend su

WICCA WITCHCRAFT TODAY

e south, driving the southerners back; the latter were making a last desperate stand at this bridge, when suddenly clouds of long reed arrows, tipped with flints, smeared with some black substance, came at the invaders' rear. the northerners recognised them; a scratch from them meant death. the cry was raised 'fly, the little men are attacking us' and the invaders fled. this was later made into a fairy story to amuse children, or because of people's love of the marvellous; but doubtless it did happen. in borneo about fifty years ago i saw the terror raised by a similar flight of arrows from blowpipes. they were about the size and length of thin knitting needles. a scratch caused paralysis in about thirty seconds; death followed in a few minutes. i never ran so fast before or after; but i c

o small for a modern man but are very comfortable for children. people of the invading races who had driven them out of the best lands were inclined to dislike them as they raided their crops and killed their cattle. in time they found that if the little people were well treated they would become friendly and help them, as when the little folk came to the aid of the southerners in their battle at fairy bridge. in the western isles of scotland, as in the isle of man, if people had the cearrd chomuinn (association craft, a species of handicraft fellowship, they could get the fairies to come and help them with ploughing and reaping in return for gifts, as a european in malaya gets help from the local little people, the saki and jakoon. the fairy mistress was a recognised type called the leann

lowship, they could get the fairies to come and help them with ploughing and reaping in return for gifts, as a european in malaya gets help from the local little people, the saki and jakoon. the fairy mistress was a recognised type called the leannan sidhe. she was good and beautiful, but dangerous, and you must not beat her or she would run back to her people taking her children and her dowry of fairy cattle with her. usually she exacted a promise not to tell of her fairy origin; therefore she must have been of such a size as to be taken for a mortal. women sometimes had fairy husbands, but they usually had to keep it a secret, or sometimes it was just the fact that he was a fairy that was kept secret, which also tends to show his size. in scotland the fairy mistress often helped her husb

but they usually had to keep it a secret, or sometimes it was just the fact that he was a fairy that was kept secret, which also tends to show his size. in scotland the fairy mistress often helped her husband with his craft; she could foretell his future, when he would die, or whom he would marry after her death or after she left him; but while the association lasted she was usually very jealous. fairy mistresses were said to steal babies and probably they did so to make the race grow stronger. beautiful girls were regularly kidnapped as brides for the fairy king, and male fairies often persuaded girls to leave home, as the highlanders in scotland used to supply themselves with girls from the lowlands three hundred years ago by eloping with them or kidnapping them. the clan of macleods of

leave home, as the highlanders in scotland used to supply themselves with girls from the lowlands three hundred years ago by eloping with them or kidnapping them. the clan of macleods of the isles was founded by leod, son of olaf the black, king of man, who was son of harold hardraga, the norse king who was killed at the battle of stamford bridge, 1066. his great-grandson, the fourth chief, had a fairy wife, who gave him the celebrated fairy flag of dunvegan, about 1380. these are all historical people and the flag still exists. this fairy wife was obviously a woman of the small race, who was nevertheless large enough to have a number of children, whose descendants are alive now. the little people's homes are often described as conical hills. in eire the sidhe are conceived as living in hi

and morning, but at midday they hid themselves in little underground houses, fearing light (horum alteri scilicet peti parvo superantes pigmeos statura in structuris urbium vespere et mane mira operantes, meridie vero cunctis viribus prorsus destituti in subterraneis domunculis pro timore latuerent. by highland tradition every chief's family had attendant dwarfs who were thought of as uncanny or fairy folk. they were nearly naked, hairy, and of immense strength; they were mighty archers and were mischievous, fond of dancing and music and able to work magic. they usually did all the work at night english literature, too, refers to them; milton's 'lubber fiend' nightly churns the cream, and this and other tasks are sung about in shakespeare's midsummer night's dream. in later times perhaps

rchers and were mischievous, fond of dancing and music and able to work magic. they usually did all the work at night english literature, too, refers to them; milton's 'lubber fiend' nightly churns the cream, and this and other tasks are sung about in shakespeare's midsummer night's dream. in later times perhaps stories of pet monkeys became mixed up with these legends and the whole was made into fairy stories. sir walter scott refers to the aboriginal or servile clans, and describes them as 'half naked, stunted in growth and miserable in aspect. they include the maccouls, fian's alleged descendants, who were a kind of gibeonites or hereditary servants to the stewarts of appin. irish manuscripts of the eleventh century state that in the ninth century when the danes overran ireland there wa

trong' all these peoples seem to be remembered by the same characteristics: good friends but dangerous enemies, very strong, able to disappear at will, having great festivals at night and making use of poisoned arrows. they were persecuted or banished by the church, which charged them with performing indecent rites and dances. witches consorted with them and they often intermarried and became the fairy kin in later legends. scottish witch trials seem to think of witches and fairies as being the same people. as we have seen, they were thought to be experts in magic. though small they were exceedingly agile and had a great ability for work. they would work at night and be finished by daylight, so they were seldom seen for long, and unless they took service with a man they made off into their

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ey to her house, to the woman in moylinny, for it is manannan son of lir, from the chariot in the shape of a man; of his progeny will be a very short while a fair man in a body of white clay. manannan the descendent of lir will be a vigorous bed-fellow to caintigern: he shall be called to his son in the beautiful world, fiachna will acknowledge him as his son. he will delight the company of every fairy-mound, he will be the darling of every goodly land, he will make known secrete-a course of wisdom in the world, without being feared. he will be in the shape of every beast, both on the azure sea and on land, he will be a dragon before hosts at the onset, he will be a wolf in every great forest. he will be a stag with horns of silver in the land where chariots are driven, he will be a speckl

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d a wolf, as enchantresses and witches are imagined riding a wolf, a he-goat or a cat. night (fem) had a steed hrimfaxi, rimy-mane, as day (masc) had skinfaxi, shiny-mane. at the same time carriages are mentioned too, especially for goddesses (p. 107. the sacred car of nerthus was drawn by cows, that of ereyja by cats, holda and berhta are commonly found driving waggons which they get mended, the fairies in our nursery- 1 0. muuer's archosol. 563. vehicles. iionses. 329 tales travel tlirougli the air in coaclies, and brynliiklr drives in her waworld, sicm. 227. the imafre of a gothic deity in a waggon was alluded to on p. 107; among the gods, freyr is expressly described as mounted on his car, while thorr has a waggon drawn by he-goats: on woden's waggon, conf. p. 151 (

ABRAMELIN1

man in intuition, and magical powers; inferior to him in other ways; superior to him in their power in a particular current of an element; inferior to him in only partaking of the nature of that one element; are of necessity to be found constantly recurring in all the mythologies of antiquity. the dwarfs and elves of the scandinavians; the nymphs, hamadryads, and nature spirits of the greeks; the fairies good and bad of the legends dear to our childish days the host of mermaids, satyrs, fauns, sylphs, and fays; the forces intended to be attracted and propitiated by the fetishes of the negro-race; are for the most part no other thing than the ill-understood manifestations of this great class, the elementals. among these, some, as i have before observed, are good; such are the salamanders, u

ALEISTER CROWLEY LIBER 777

2 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires 19 heart horror, dragons 20 the back mermaids (and l, its zodiacal opposite, banshees 21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and undines, nereids &c. 24 intestines lami, stryges, witches 25 hips and thighs centaurs 26 genital system satyrs and fauns, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &c. water nymphs, sirens, lorelei, mermaids (cf. f) 29 legs and feet phantoms, were-wolves 30 circulatory system will o the wisp 31

ALEISTER CROWLEY EQUINOX EQ I 2 2

with song and with old customs, but they only held him for a little while, and he has always smitten us and mocked us. when he is blind he shall dance to us and make sport. great clumsy time shall stumble and dance, who like to kill little children and can hurt even the daisies no longer. then shall our children laugh at him who slew babylon's winged bulls and smote great numbers of the elves and fairies, when he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the

ALEISTER CROWLEY EQUINOX EQ I 2 3

t night. the watchman surmised that the beautiful woman who now stood before him was a "spirit from the vasty deep" and 346 resolving to kill her, hurried off for his weapons. she saw him, fled towards the sea, and in the twinkling of an eye assumed the guise of a seal and plunged beneath the waves. although tales about sea-trows and mermaids are still plentiful in the islands of orkney, the land fairies are acknowledge to have departed for ever. this is the story of their departure as it has been pieced together by mr. r. menzies fergusson. once upon a time, many years ago, the trows became dissatisfied with their residence upon pomona. they determined, therefore, to leave the pomona hills and knowes, and take up their dwelling beside the dwarfie stone on the island of hoy. the change was

called "hempie" the "ferry- leuper" who made an enormous leap 347 and alighted upon the opposite shore. there he secured his end of the straw bridge and made ready to receive his fellow trows as they crossed. at length a start was made and all the trows were soon upon the rope, but just as they reached the middle, he who was in charge at the stromness end let go his hold, and the whole company of fairies were thrown into the sea, dragging hempie along with them in their descent. and the sea, being rough at the time, overwhelmed them all, so that every one was drowned. when he who had caused the calamity saw what had occurred, he too plunged into the angry water, so as not to survive his friends, and thus perished with them. for a few moments a solitary figure appeared upon one of the rocks

ALEISTER CROWLEY EQUINOX EQ I 3

swirling through 36 chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me_ led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called on him with mild devotion, as the dew-drop woos the ocean. in my wanderings i came to an ancient park aflame with fairies' feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another's thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master's eye. how can i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

gained by enlarging upon these lives and their work; it is not possible for man in any way to contact them, nor would it be desirable. when they have pursued their evolutionary cycle, they will take their place in a later cycle in the ranks of certain deva bodies that are related to the animal- 527- a treatise on cosmic fire copyright 1998 lucis trust kingdom. it is commonly supposed that all the fairies, gnomes, elves, and like nature spirits are to be found solely in etheric matter, but this is not so. they are to be found in bodies of gaseous and liquid substance likewise, but the mistake has arisen for the reason that the basis of all that which can be objectively seen is the etheric structure, and these little busy lives frequently protect their dense physical activities through the a

es in the bird kingdom, building in a response to a vibration which will ultimately swing them into the human family. in this way they become accustomed to the use of a gross form without the limitations, and impurities, which the animal kingdom engenders. second. many devas pass out of the group of passive lives in the effort to become manipulating lives via the bird kingdom, and before becoming fairies, elves, gnomes, or other sprites, pass a certain number of cycles in the bird realm. why the two above events occur will not be apparent to the casual reader, nor will the true connection between the birds and the devas be accurately realised by the occult student unless he applies himself to the consideration of the "bird or swan out of time and space" and the place that birds play in the

mentals forming the etheric bodies wherein is life, and all the elementals working with the etheric counterparts of so-called inanimate objects. these are named in the order and the importance of their development. the violet devas are on the evolutionary path; the elementals are on the involutionary path, the goal for them being to pass into the deva kingdom of violet hue. under group 2 work the fairies of plant life, the elves who build and paint the flowers, the radiant little beings who inhabit the woods and the fields, the elementals who work with the fruits, vegetables, and with all that leads to the covering of the earth's surface with verdure. associated with them are the lesser devas of magnetisation, those attached to sacred spots, to talismans and to stones, and also a special g

with the fruits, vegetables, and with all that leads to the covering of the earth's surface with verdure. associated with them are the lesser devas of magnetisation, those attached to sacred spots, to talismans and to stones, and also a special group to be found around the habitations of the masters wherever situated. under group 3 work the elementals of the air and the sea, the sylphs, the water fairies, and the devas who guard each human being. here only general hints are given. this list is not complete and does not include the grosser elementals, the brownies, and those that inhabit the dark spaces of the earth, the cities and the subterranean spots of the earth's crust. the devas of the ethers carry on their foreheads a translucent symbol in the form of a crescent moon, and by this th

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

i copyright 1998 lucis trust the entire problem of magnetism is closely connected with the problem of sex. in the occult study of the dissemination of the seed life and the germs of the vegetable kingdom, and in the understanding of the part played therein by those miraculously developed organisms, the ants and bees and later in the investigation of the work of the etheric builders, the elves and fairies, by those with awakened vision will come a new light upon sex and upon the function it serves in the interrelation of lives and the creation of forms. with this aspect of this deeply esoteric truth i cannot here deal, for it is the effect of activity in the solar lives of the solar system, and with these we cannot concern ourselves. it is not possible to handle the subject in such a way as

ARADIA GOSPEL OF THE WITCHES

cent work by messrs. niceforo and sighele, entitled la mala vita a roma evil lifein rome, there is a chapter devoted to the witches of the eternal city, of whom the writer saysthey form a class so hidden that the most roman of romans is perhaps ignorant of their exis-tence. this is true of the real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)diana as giving beauty and restoring strength. no footnotes)note. no footnotes)the end. page 79 n r r r r r chapter xi. 22 this incantation is given in the chapter entitled a spell to win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of witchcraft is to i

rstood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, or how the fairies were born.all things were made by diana, the great spirits of the stars, men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand littlefairies, shi

men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand littlefairies, shining white, dancing in the light of the full moon.gladly would i be like you, o fairies! said the youth, free from care, needing no food. but what areye?we are moon-rays, the children of diana, replied one: we are children of the moon;we are born of shining light;when the moon shoots forth a ray,then it takes a fairys form.and thou art one of us because thou wert born when the moon, our mother diana, was full; yes, ourbrother, kin to us, belonging to our band.and if thou art

deity might be, for he had never heard of her.and virgil replied: among the gods or spirits who were of ancient times may they be ever favourable to us! amongthem (was) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of a very beauti-ful stately priestess (of some goddess, and said to him: you have an estate which i wish to buy. i intend to build on it a temple to (our) god. i swear to youon my body that i will pay thee within a

hildren, who were good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have some of these!saying this, they laid flowers before the stature(sic) and made a wreath, which the boy placed onher head.just then the great poet and magician virgil, who knew everything about the gods and fairies,entered the garden and said, smiling: you have made the offering of flowers to the goddess quite correctly, as they did of old; all thatremains is to pronounce the prayer properly, 23 and it is this:so he repeated the page 49 n r r r r r great license is allowed to painters and poets, but when they take a subjective, especially a deeptradition, and fail to perceive its real meaningor catch

ucted when young by priests to worship an invisible god. but an old woman inwhom i had great confidence once said to me, why worship a deity whom you cannot see, whenthere is the moon in all her splendour visible? worship her. invoke diana, the goddess of the moon,and she will grant your prayers. this shalt thou do, obeying the vangelo, the gospel of (the witchesand of) diana, who is queen of the fairies and of the moon.now the young lady being persuaded, was converted to the worship of dianaand the moon, andhaving prayed with all her heart for a lover (having learned the conjuration to the goddess, 22 wassoon rewarded by the attention and devotion of a brave and wealthy cavalier, who was indeed asadmirable a suitor as any one could desire. but the mother, who was far more bent on gratifyi

trong and hard pain, being made to sleep on the stone floor, and would have died ofhunger had her mother had her way.then in this dire need she prayed to dianato set her free; when lo! she found the prison door unfas-tened, and easily escaped. then having obtained a pilgrims dress, she travelled far and wide,teaching and preaching the religion of old times, the religion of diana, the queen of the fairies andof the moon, the goddess of the poor and the oppressed.and the fame of her wisdom and beauty went forth over all the land, and people worshipped her,calling her la bella pellegrina. at last her mother, hearing of her, was in a greater rage than ever,and, in fine, after much trouble, succeeded in having her again arrested and cast into prison. andthen in evil temper indeed she asked her

leep; he could say nothing. so dianawith her wiles of witchcraft so charmedhim that he yielded to her love. this was the first fascination; she hummed the song, it was as thebuzzing of bees (or a top spinning round, a spinning-wheel spinning life. she spun the lives of allmen; all things were spun from the wheel of diana. lucifer turned the wheel.dianawas not known to the witches and spirits, the fairies and elves who dwell in desert place, thegoblins, as their mother; she hid herself in humility and was a mortal, but by her will she rose againabove all. she had such passion for witchcraft, and became so powerful therein, that her greatnesscould not be hidden.and thus it came to pass one night, at the meeting of all the sorceresses and fairies, she declaredthat she would darken the heavens

BOOK T

p, river goldbrown blue prince eagle scorpion, eagle; serpent issuing from cup, lake brown grey or brown princess swan dolphin lotus, sea with spray, turtle from cup brown blue or brown swords king winged hexagram winged brown horse, driving clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark prince winged bul

COLLIER IRENE CHINESE MYTHOLOGY

a light frost covered the ground. along the way, kuan yin guided the monk from afar, but she could not interfere with his decisions and actions. tripitaka joined up with monkey, the dragon (in the form of a white horse, the pig, and the sandy-haired monster. all five set off for eighty-one adventures to fetch the holy scriptures from india. time and again, they met dangerous ogres, monsters, and fairies who lay in wait. because tripitaka was a young buddhist monk with a pure heart, evil spirits tried to corrupt him. monsters wanted to eat his flesh. monkey used all his magical powers flying, transformation, making himself invisible, acrobatics, and his embroidery needle cudgel to defend the monk. he fought skeleton demons, giant spiders, and evil fairies in the shape of foxes. monkey was

DAVID ICKE CHILDREN OF THE MATRIX

holy" or "sacred" mountains. mount olympus, the home of the greek pantheon of gods, is one example. zeus, their king of the gods, was said to come down from the mountain to seed children with human women. meetings between the mythical moses and his god were often associated with mountains. i will investigate these ancient and modern connections between modern "extraterrestrials" and the folklore "fairies" later in the book.27 the anunnaki wars the sumerian tablets, according to translators like zecharia sitchin* tell of wars between anunnaki factions. the tablets say that the anunnaki leadership, like enlil* for some inexplicable reason, zecharia sitchin refuses to accept the existence of a serpent or reptilian race in the ancient world, despite the mountain of evidence. during a conversat

the 'prince of darkness. the other two major uk political parties have the logos of the dove (liberal democrats) and the lighted torch (conservatives, both major illuminati symbols going back thousands of years "shakespeare" was lord draconis the works of shakespeare are part of this story, also. the texts are awash with esoteric and illuminati symbolism and codes. for instance, the "queen of the fairies (reptilian bloodline) in "shakespeare's" a midsummer night's dream, is another version of the universal goddess called titania. she was known in legend as the great goddess who ruled the "god-race, the titans. given the illuminati's staggering obsession with symbolism, i feel there was far more to the sinking of the titanic (titania) than ever we have yet realised. these goddesses are fund

ains, under the ground, or under the sea. in viking-norse legend they have the giant serpent, nidhoggr or jormungand, that lived underground and this was similar to the giant serpent apophis in egyptian myth. the scandinavians and germans had their huldre or "hidden folk" who were also known as the elves. one of the codes for the bloodline is "elven" and the beings of folklore like trolls, etins, fairies, elves, troglodytes, nefilim, brownies or braunies, and the "little people" of ireland are all different names for the subterranean entities described in the modern accounts of "et bases".21 all the same stories are associated with them- interbreeding with humans, unable to go out in the sunlight, and all the rest. they even mention the "missing time" experience of people abducted by the "

ed, but then he saw something that made him run back in terror. when the 13th earl of strathmore was told what the workman had seen he persuaded him to accept money to emigrate and give his word never to reveal what he saw. lord halifax said that after the incident the earl was a changed man, who became silent and moody, with an "anxious, scared face. 268 children of the matrix the norse/germanic fairies, goblins, trows, knockers, brownies, leprechauns, sidhe (shee, tylwyth teg (terlooeth teig) and so on were either malevolent or indifferent to humanity, michael mott says. they lived, virtually without exception, under the ground. mounds, hills, ruins, ancient raths or hill-forts, mountains, cliffs, and ancient cities were said to be the "rooftops" of their palaces. beings that mirror mode

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

et-heru, or hathor the "house of horus" was the goddess of the sky wherein horus the sun-god rose and set. subsequently a great number of goddesses of the same name were developed from her, and these were identified with isis, neith, iusaset, and many other goddesses whose attributes they absorbed. a group of seven hathors is also mentioned, and these appear to have partaken of the nature of good fairies. in one form hathor was the goddess of love, beauty [1. page 17, 1. 5. 2 page 18, l. 1. 3. am lineau, la morale, p. 138. 4. the various meanings of maat are illustrated by abundant passages from egyptian texts by brugsch, w rterbuch (suppl, p. 329. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (9 of 19 [8/10/2001 11:23:59 am] 5. see lanzone, op. cit. tav

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

there is no such night in all the year for obtaining insight into the future. his satanic majesty is supposed to have great latitude allowed him on this anniversary, in common with witches, who are believed to fly on broomsticks. others less aerially disposed ride over by-road and heath, seated on the back of cats that have been transformed into coal-black steeds for the journey. the green-robed fairies are also said to hold special festive meetings at their favorite haunts. there are many folk customs relating to this eve of mystic ceremonies: the youths, who engage in the ceremony of pulling the green kail, go hand-in-hand, with closed eyes, into a bachelor s or spinster s garden, and pull up the first kail stalks that come in their way. should the stalks prove to be straight in stem, a

ow is related to soul. thus animistic ideas of the soul offer an explanation of apparitions. ancient religion also had a belief in a host of spirits that had never taken bodies.true supernatural beings, as distinct from souls, i.e, gods, elementary spirits, and those evil spirits to which were attributed disease, disaster, possession, and bewitchment. the ancient deities may have evolved into the fairies, elves, brownies, bogies, and goblins of popular folklore, of which many apparitions are recorded. primitive concepts of apparitions it is only within the last few generations that scientific investigation of apparitions has begun, growing out of the new post- enlightenment scientific mythologies, and resulting from the new level of skepticism towards paranormal occurrences that developed

kali. while the unreligious might dismiss such visions as religious hysteria, contemporary psychology has rescued them from the realms of the abnormal and mapped their ecstatic nature along with other transpersonal psychological states, and religious scholars have noted the predominantly meaningful messages they deliver. one might also group such visitations with phenomena like the appearance of fairies, who are said to have a changeable aspect, taking on a form to suit the convention of the percipient. additionally, in the twentieth century, there have been frequent reports by ufo contactees of shining visitors from outer space arriving in flying saucers. universality of belief in apparitions it is clear that the belief in apparitions, and the varied forms under which this belief exhibit

l far from his immediate surroundings, while the more mature one may perform useful, helpful work for the benefit of humanity. furthermore, note that disembodied people are not the only inhabitants of the astral world, for very many of its inhabitants are said to be of an altogether nonhuman nature.lower orders of the devas, or angels; and nature-spirits, or elementals, both good and bad, such as fairies, which are just beyond the powers of human vision; as well as demons, present to alcoholics in delirium tremens. following physical death, the astral world is said to contain both heaven and hell as these are popularly conceived. the astral world is comprised of seven divisions which correspond to the seven divisions of matter: the solid, liquid, gaseous, etheric, super-etheric, subatomic

he herald of the day of days. oxford: g. ronald, 1973. selections from the writings of the bab. comp. habib taherzadeh. haifa, israel: bahai world center, 1976. babau a species of ogre with which the nurses in the central parts of france used to frighten their charges. he was supposed to devour naughty children in salad. the ending au suggests a celtic origin, as for example, y mamau is welsh for fairies. babiagora certain lakes of a gloomy nature between hungary and poland that have figured in various stories of witchcraft. pools such as these were often used for purposes of divination, as by gazing down into clear water the mind is disposed to contemplation, often of a melancholy character. this form of divination is termed hydromancy and is similar to crystal gazing. 137 babylonia ancie

a of the ancient gauls and was also called nocticula, herodias, and the moon. one finds in the fourteenth-century manuscripts of the church at couserans that women were said to go on horseback to the nocturnal revelries of bensozia. all of them were forced to inscribe their names in a sabbatic catalog along with those of the sorcerers proper, and after this ceremony they believed themselves to be fairies. in eighteenth-century montmorillin in poitou, in a portion of an ancient temple was discovered a bas-relief with the figure of a naked woman carved upon it, and it is not unlikely, according to j. collin de plancy (author of dictionnaire infernal, 6th ed, 1803, that this figure was the original deity of the bensozia cult. bentley, w(illiam) perry (1880) engineer and parapsychologist born

ey an evil spirit. the term may derive from the slavonic bog (god. other forms of the name of this ancient sprite, specter, or goblin are bug-a-boo, boo (yorkshire, boggart, bogle (scotland, boggle, bo-guest, bar-guest, boll, bo-man, and bock. bullbeggar is probably a form of bu and bogey allied to boll (northern england, an apparition (see also boh) sources: briggs, katherine. an encyclopedia of fairies: hobgoblins, brownies, bogies, and other supernatural creatures. new york: pantheon books, 1976. boggle-threshold term coined by parapsychologist renee haynes to indicate the level at which the mind boggles or is thwarted by the degree of improbability of a phenomenon. it is similar to other measures of the strangeness level of a phenomenon expressed by others. body, mind& spirit magazine

h occurrences in scotland. the changeling grows up peevish and misshapen, always crying, and gives many proofs of its origin to those versed in such matters. there were many ways of getting rid of him, such as sticking a knife into him, making him sit on a gridiron with a fire below, dropping him into a river, and so on. the changeling sometimes gave himself away by reference to his age (see also fairies) sources: mcneil, f. marion. the silver bough. vol. 1, scottish folklore and folk-belief. glasgow, scotland: william maclellan, 1957. channeling a contemporary term for the earlier spiritualist idea of mediumship, spirit entities conveying philosophical or spiritual advice or healing through mediums. mediumship is generally thought of as the special activity of a few people who operate pri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

18 inches high, standing between his knees. they were holding hands and looking up into my husband s face, as if they were thinking what on earth is that? they seemed to be interested, if not more so, in him, and the details of his appearance, as he was in theirs. he was too astonished to call anybody s attention to the tiny people, who were dressed in bright green, like the pictures of elves and fairies, and who wore little pointed caps. a slight glow surrounded them, or emanated from them, he wasn t sure which, but it was strong enough for him to see their little faces and forms clearly. after a moment or two they disappeared, apparently melting into the floor. in a sitting with countess castelwitch in lisbon, a communicator who called himself m. furtado rapped out through the table that

n, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. melton, j. gordon, and james r. lewis, eds. perspectives on the new age. albany, n.y: state unversity of new york press, 1992. murphy, larry, j. gordon melton, and gary l. ward, eds. encyclopedia of african american religion. new york: garland publishing, 1993. melusina the most famous of the fays, or fairies, of medieval french legend. being condemned to turn into a serpent from the waist downward every saturday, she made her husband, count raymond of lusignan, promise never to come near her on a saturday. this prohibition finally excited his curiosity and suspicion, and he hid himself and witnessed his wife s transformation. melusina was now compelled to quit her mortal husband and was destin

this prohibition finally excited his curiosity and suspicion, and he hid himself and witnessed his wife s transformation. melusina was now compelled to quit her mortal husband and was destined to wander about as a specter until the day of doom. she became the banshee of lusignan. it is said also that the count immured her in the dungeon of his castle. sources: briggs, katherine a. a dictionary of fairies. london: penguin books, 1976. reprinted as an encyclopedia of fairies, hobgoblins, brownies, bogies, and other supernatural creatures. new york: pantheon books, 1976. melzer, heinrich (1873) german apport medium of dresden, the successor of anna rothe. his early seances were reported in die ubersinnliche welt in november 1905. these were held in darkness, but the medium allowed himself to

cts of nature. these nature spirits of the astral worlds of course have bodies of astral matter, and they frequently form mischievous or other impulses and change the appearance of these bodies. they are just beyond the limits of normal human vision, but many sensitives of more acute vision can see them, while the action of drugs is also believed to make them visible (see also elementary spirits; fairies) nayler, james (ca. 1617.1660) an english religious leader of the seventeenth century. he was born around 1617 in the diocese of york and served for a time in the army before joining the quakers where his discourses gained for him a reputation for sanctity. eventually, his followers hailed him as a messiah and accompanied him in a dramatic entrance in bristol in 1656. nayler, mounted on a

solve this conflict with harmonious balance. the name perelandra has also been given to a garden established by machaelle small wright and clarence wright covering some twenty-two acres near jeffersonton, virginia. the garden is the showpiece of the wrights center for nature research, which seeks to harmonize the forces of nature in a joint creative process between the wrights, nature spirits (or fairies) and devas (divine intelligences. perelandra has been compared to the experimental findhorn community, scotland, u.k, which has also claimed gardening success due to cooperation between human beings and nature spirits. in fact, books on findhorn stimulated the wrights to experiment with perelandra. machaelle wright believes that devas are the architects of growth in nature: if they are con

1705 states, the witches mark is sometimes like a blew spot, or a little tale, or reid spots, like fleabiting, sometimes the flesh is sunk in and hollow and this is put in secret places, as among the hair of the head, or eyebrows, within the lips, under the armpits, and even in the most secret parts of the body. the reverend robert kirk of aberfoyle in his secret commonwealth of elves, fauns and fairies (written in 1691) notes, a spot that i have seen, as a small mole, horny, and brown colored, throw which mark when a large brass pin was thrust (both in buttock, nose, and roof of the mouth) till it bowed [bent] and became crooked, the witches, both men and women, nather felt a pain nor did bleed, nor knew the precise time when this was doing to them (their eyes only being covered. in many

y hastened to lay hands on the sorceress, whereupon they dealt with her as noted above. no doubt the witches of jacobean scotland were credited with triumphs far greater than what they really achieved. at the same time, a number of the accused sorcerers firmly maintained, when confronted by a terrible death, that they had been initiated in their craft by the devil himself, or perhaps by a band of fairies. it is not surprising that they were dreaded by the simple, illiterate folk of their day, and, musing on these facts, we may feel less amazed at the credulity displayed by king james, who declared that all sorcerers ought to be put to death according to the law of god, the civill and imperiale law, and municipall law of all christian nations. the last execution of a witch in scotland took

rhaps of remorse, but such as urged him not to repent, but to despair. it seems probable that he was burnt alive. his sister, with whom he was supposed to have had an incestuous connection, was condemned also to death, leaving a stronger and more explicit testimony of their mutual sins than could be extracted from the major. she gave, as usual, some account of her connection with the queen of the fairies, and acknowledged the assistance she received from that sovereign in spinning an unusual quantity of yarn. of her brother she said that one day a friend called upon them at noonday with a fiery chariot, and invited them to visit a friend at dalkeith, and that while there her brother received information of the event of the battle of worcester. no one saw the style of their equipage except

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

tion. when devout individuals report feeling the presence of god, they usually describe a subjective state that the nonbeliever does not feel compelled to take literally. of course we know there was a time when our ancestors were certain that otherworldly beings of all sorts walked the world. gods communicated openly with humans. one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape as introduction xi things that existed not just in supernatural belief but in actual experience. we also know that our poor, benighted ancestors knew no better. superstitious, fearful, deeply credulous, they mistook shadows and dreams for denizens of realms that had no reality beyond the one ignorance and foolishness assigned it. finall

doubt, based on the experiences of investigators who have found themselves inundated with reports, that thousands of otherwise seemingly normal individuals believe themselves to be abductees. the abduction phenomenon is undoubtedly the most recent manifestation of the otherworldly- beings tradition, but older beliefs and experiences, though eclipsed, continue. even into the 1990s, encounters with fairies which extraterrestrial humanoids were supposed to have supplanted in the imaginations of the superstitious and impressionable, according to any number of skeptical commentators were noted on occasion. at least one recent book from a reputable publisher janet bord s fairies: real encounters with little people (1997) argued that such things are a genuine aspect of a universe so complex that

: a ufo case history. chicago: j. allen hynek center for ufo studies. bunians ahmad jamaludin, a ufologist and veterinary surgeon who lives in malaysia, says that nothing precisely like the abduction phenomenon known to his western colleagues seems to be occurring in his country, but there are traditions of kidnappings by what are called the bunian people. the bunians are the malaysian version of fairies. like fairies elsewhere, the bunians exist not only in oral tradition, but also in what are alleged to be actual experiences. one such incident is said to have taken place in june 1982. a twelve-year-old girl, maswati pilus, had gone one morning to the river behind her house, intending to wash clothes there. she encountered a small female being whose sudden appearance had a strange effect

ul landscape. she sensed that time was passing, but the events that occurred during her experience were blurred and vague in her memory. bunians 53 meanwhile, her relatives were looking frantically for her. two days later, they came upon her in a location near her house where they had already searched more than once. she was unconscious but soon recovered. 54 bunians see also: abductions by ufos; fairies encountered further reading randles, jenny, 1988. abduction: over 200 docu- mented ufo kidnappings investigated. london: robert hale. calf-rustling aliens on april 23, 1897, a kansas newspaper, the yates center farmers advocate, printed an affidavit attesting to an instance of interplanetary calf-rustling. there were three witnesses, the most prominent of whom was alex hamilton, a rancher

publishing company. we are the cetaceans, n.d. http//onelight.com/ ceta/cetabook/cetmonitor.htm chaneques traditional belief holds that little people known as chaneques live in the forests and jungles of mexico and central america, guarding the spirits of wild animals and sometimes causing harm to unlucky human beings. the chaneques are one variant of the beings known under many names, including fairies and elves. as with these traditions, chaneque lore consists not just of distant legends and rumors but of claims of firsthand experiences. two english teachers from mexico city investigated some of these claims in the early 1970s. in the state of veracruz, they interviewed sixteen persons who had alleged encounters, either direct or through family members (usually children, with these bein

two investigators interviewed gonzalez and his boss, who confirmed the truck s destruction, which neither could explain; neither could the police officer who was on the scene within an hour. gonzalez thought that the little men were not chaneques but space travelers from some other planet, since chaneques were not known to cause pointless destruction. see also: close encounters of the third kind; fairies encountered further reading pantoja lopez, ramon a, and robert freeman bound, 1974. chaneques: mexican gnomes or interplanetary visitors? fate 27, 11 (november: 51 57. channeling channeling is new in name only. it refers to the process whereby disembodied entities communicate ideas and information through human beings who are either in full waking consciousness or in an altered state. the

, light and energy( cosmic awareness introduces itself, n.d. further reading cosmic aw a reness communications, 1994. http/ n e t. i n f o. n l/ c o s m i c. h t m l cosmic awareness introduces itself to the world, n.d. http//www.transactual.com/cac/intro.html melton, j. go rdon, 1996. en c yclopedia of am e r i- can re l i g i o n s. fifth edition. de t roit, mi: ga l e re s e a rc h. cottingley fairies the cottingley fairies came into being in 1917 as images on photographs produced by two yorkshire girls, frances griffiths, ten, and her cousin elsie wright, thirteen. the incident began as a childish trick to settle a score with adult authority figures but ended as one of the more bizarre episodes in the history of both photography and occultism. it would take six decades for the truth to

sodes in the history of both photography and occultism. it would take six decades for the truth to emerge. frances and her mother and elsie and her parents shared a house in cottingley, near bradford, yorkshire, while frances s father served in world war i. when frances fell into a brook, one day, and came home soaking wet, she explained that the mishap had occurred while she was playing with the fairies who lived there. she was punished anyway. offended at her friend s treatment, elsie suggested that they borrow her father s camera, take pictures of fairies, persuade their parents of the fairies authenticity, then later announce that they were fake. they would then clinch their case by reminding their parents that the adults had lied to them about father christmas. knowing nothing of the

FRATER U D PRACTICAL SIGIL MAGIC

sic terms) and then add any number of merely functional glyphs using the method of automatic association. there are no limits whatsoever to one fs own desire mentation. remember, who dares, wins. chapter 8 but how does it work? you may have noticed that in previous explanations i frequently referred to the gunconscious h into which sigils are gimplanted, h after which they start working like good fairies. the unconscious makes sure that sigils gwill flesh h (to use spare fs own term. regarding this gincarnation, h we must never forget that the sigils themselves play nothing but a secondary part in the overall process of magic. spare even goes so far as to state that each evolutionary step has been an unconscious, literally gcorporeal h act of will thus, for example, animals only started to

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

mber 78 on the outer order roll.hewas already deeply immersed in the occult, having helped to found the hermetic society in dublin in1885and joining the esoteric section of the theosophical society in 1888. eastern theosophy, however, held little for him at this time and he was ever suspicious of madame blavatsky'smahatmas; his real interests are evident in his first contribution tolucifer,'irish fairies ghosts and witches, in the introduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mathers who brought him into the golden dawn, and yeats freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

witch-trials, may afford us a welcome glimpse into old elvish domestic economy itself. some are taken from healing herbs and flowers, and are certainly the product of an innocent, not a diabolic fancy: wolgemiit (origanum, schone (bellis minor, daisy, luzei (aristolochia, wegetritt (plantago, bliimchenhlau (conf. the marvelous flower, p. 971, peterlein (parsley; exactly such are the names of two fairies in midsum. n. dr, peasehloftsom and mustardseed. names equally pretty are borrowed from the forest life of the sprites: giiinlauh(-leaf, griineivald, lindcniauh, lindenzweig(-twig, eichenlaub (oak, birnhaum (pear, birnbaumchen, rautenstraucli (rue, biichshaum (box, hdldcrlin (elder, krdnzlein (garland, spring-in s-feld, hurlehiiscli, zum-ivald-jliehen; clad in green (as the devil is in kin

at latest to the beginning of the 15th century: kottelrey, rosenkranz, krezlin, federivisch, baffenzan, binkebanh, spiegelglanz, schorhrant, 8chop>penstak, hellekrug^ schorzemage; they are easy to explain from what has gone before. italian streghe call their devil martinello, martinetto, and again fiorino; french trials furnish maistre persil, verdelet, verdjoli, jolihois, sautehuisson. two more fairies in mids. n. dream, moth and cobweb, are worth remembering. all these names have nothing in common with the names of the jewish or christian devil, except with those quoted pp. 988-9. 1003, and they are kobolds^ names^ some of the names in my list appear to belong equally to the witches themselves, just as elves have several common to both sexes. thus the feminine names of plants and flower

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

and seven chickens (p. 728) are contained in the nut. fortuna carries a horn ofplenty (p. 870. the goat amaltheia s horn supplied the nymphs who had nursed zeus with all they wished for; another legend makes the nymph amaltheia possess a bull s horn, which gave in abundance all manner of meat and drink that one could wish. a scottish tradition has it, that if any one can approach a banquet of the fairies, take away their drinking-bowl or horn, and carry it across a running stream without spilling, it will be to him a cornucopia of good fortune; if he break it, his good days are done (r. chambers pp. 32-3. we know that wise-women and elfins offer drinking-horns to men (p. 420; that jewels of the elves (like those of the smith dwarfs) ensure luck to human families, viz. their sword, ring and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings generated on the fifth, sixth, and seventh planes of our terrestrial atmosphere are called elementals-peris, devs, djins, sylvans, satyrs, fauns, elves, dwarfs, trolls, norns, kobolds, brownies, nixies, goblins, pinkies, banshees, moss people, white ladies, spooks, fairies, etc, etc. eleusinia (gr) the eleusinian mysteries were the most famous and the most ancient of all the greek mysteries (save the samothracian, and were performed near the hamlet of eleusis, not far from athens. epiphanius traces them to the days of iacchos (1800 bc) they were held in honor of demeter, the great ceres, and the egyptian isis; and the last act of the performance referred to

HP LOVECRAFT A DARK LORE

terms had a local and transient use. perhaps the bulk of the puritan settlers set them down bluntly as familiars of the devil, and made them a basis of awed theological speculation. those with celtic legendry in their heritage- mainly the scotch-irish element of new hampshire, and their kindred who had settled in vermont on governor wentworth's colonial grants- linked them vaguely with the malign fairies and "little people" of the bogs and raths, and protected themselves with scraps of incantation handed down through many generations. but the indians had the most fantastic theories of all. while different tribal legends differed, there was a marked consensus of belief in certain vital particulars; it being unanimously agreed that the creatures were not native to this earth. the pennacook m

INITIATION INTO HERMETICS

emains the decisive factor that is moving the universal elements to produce the desired effect with the help of the imagination. he can repeat the operations optionally until the success has been achieved. the magician can undertake these experiments for himself for the sake of self-influencing. there is another kind of self-influencing where the beings of the elements, the so-called salamanders, fairies, mermaids and gobbling execute the required effect with the help of the elements. i will publish the way of summoning forth these beings, making them visible and useful to the magician in my second work, the practice of magical evocation. 5. the fluid condensers any object can be influenced by any fluid, regardless of being loaded electrically, magnetically, with elements or akasa, through

. passing through the mirror, the form of the respective plane has to be adopted equally. if you wish to visit the kingdom of the goblins, not only the mirror must be loaded with the earth element, but your own spirit has to be imaginatively transformed in the shape of a gnome and to be filled entirely with the earth element. the same thing comes to pass with the spirits of the air, the so-called fairies, the spirits of the water or mermaids and the spirits of the fire, the salamanders. here as well, the experiences you will accomplish are so abundant and marvelous that books could be written about these problems. how the spirits of the different elements can be summoned to come down to our earth, and the way they can be made useful to do certain tasks, i will describe in my second volume

IRISH WITCHCRAFT AND DEMONOLOGY

michael scot--the fourth earl of desmond--james i and the irish prophetess--a sorcery accusation of 1447--witchcraft trials in the sixteenth century -statutes dealing with the subject--eye-biters--the enchanted earl of desmond 46 p. vi chapter iv a.d. 1606-1656 a clerical wizard--witchcraft cured by a relic--raising the devil in ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives--visions and portents--petition of a bewitched antrim man in england--archbishop ussher's prophecies--mr. browne and the locked chest 77 chapter v a.d. 1661 florence newton, the witch of youghal 105 chapter vi a.d. 1662-1686 132 the devil at d

fran ais mentions a swiss sorcerer, somewhat of a wag, who used to play the same trick on people. 69:1 ulster journal of arch ology, vol. iv (for 1858. 70:1 all the year round (for april 1870. 74:1 lenihan, history of limerick, p. 147. chapter iv a.d. 1606-1656 a clerical wizard--witchcraft cured by a relic--raising the devil in ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives-visions and portents--petition of a bewitched antrim man in england--archbishop usher's prophecies--mr. browne and the locked chest an interesting trial of a clergyman for the practice of unhallowed arts took place early in 1606--interesting a

man's headlong course, though as a punishment for so doing he received a smart blow on his arm from the other. this came to the ears of the earl of orrery, who requested the butler's master to send him to his house, which the latter did. there were then staying with the earl several persons of quality, two bishops, and the celebrated healer, valentine greatrakes. here the malice of the spirits or fairies manifested itself in a different manner. the unfortunate man was suddenly perceived to rise from the ground, and the united efforts of greatrakes and another were unable to check his upward motion--in fact all that the spectators could do was to keep running under him to protect him from being hurt if the invisible power should suddenly relax its hold. at length he fell, but was caught by

ng substituted in her place; when the latter was subjected to the fire it would disappear, and the wife would be restored. thus the underlying motive was kindness, but oh, how terribly mistaken! lefanu in his seventy years of irish life relates a similar incident, but one which fortunately ended humorously rather than tragically: while crofton croker mentions instances of wives being taken by the fairies, and restored to their husbands after the lapse of years. even as late as the summer of 1911 the word "witch" was heard in an irish law- court, when an unhappy poor woman was tried for killing another, an old-age pensioner, in a fit of insanity. 1 one of the witnesses deposed that he met the accused on the road on the morning of the murder. she had a statue in her hand, and repeated three

ave managed to get rid of such physical features as tails or third eyes, whose day of usefulness has passed; we no longer masticate our meat raw, or chip the rugged flint into the semblance of a knife, but we still acknowledge our descent by giving expression to the strange beliefs that lie in some remote lumber-room at the back of the brain. but it may be objected that belief in witches, ghosts, fairies, charms, evil-eye &c &c, need not be put down as unreasoning superstition, pure and simple, that in fact the trend of modern thought is to show us that there are more things in heaven and earth than were formerly dreamt of. we grant that man is a very complex machine, a microcosm peopled with possibilities of which we can understand but little. we know that mind acts on mind to an extraord

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

lismanic, powerfully operative through their planetary efficients, or signatures, as the astrologers call them. these ideas, more or less pronounced, have prevailed in all ages and in all countries, and they lurk largely in suspicion through our own land. we are all aware, in england, of the objection to the colour green in certain cases. it is the spirit-colour, a magic colour, the colour of the fairies, as the cabalistic, tutelary, miniature spirits are called, who are supposed to be very jealous of its use. in ireland, green is universally regarded with distrust; but with veneration, in the spiritual sense. it is the national colour; for the patroness of ireland is the female deity, the mother of nature, known in the classic mythology as venus, equally venus the graceful and venus the t

JESSUP MK THE CASE FOR THE UFO

e far north. in china, cliffs are dotted with them, and in italy, spain, and india they occur in enormous numbers. there are twenty-four cups, varying from one and a half to three inches in diameter, arranged approximately in straight lines, on the witches' stone near ratho, scotland. it is explained locally that these are tracks of a dog's feet (in stone. in inverness-shire the marks are called "fairies' footmarks" in norway and other places they are said to be horses' hoof prints. the rocks of clare, in ireland, have prints supposed to have been left by a mythical cow. ed: the following has no obvious reference or necessary position. picture coming to strange unexplored, never seen planet, not knew photography or cartography so must mark it, indelibly, no? 114 on u.s. 40, between dayton

K AMBER THE BASICS OF MAGICK

l water cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs nymphs jin (genies) fairies elves tritons storm angels brownies mermaids hobgoblins mermen lepricauns sirens harpies elementals are usually only visible to those with clairvoyant sight and are more likely to be seen at night in the mountains or country away from cities- especially if you are tired or sleepy. although elementals exist naturally, it is also possible to create one which will exist for a limited time- no

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

torment and generally bosch, hieronymus 31 make mischief with the residents. they are said to delight in tormenting small children by stealing their food and by almost suffocating them at night, which is where we derive the vague notions that we pass on to our children in threats about how the bogeyman will get you if you don t watch out. for further reading: briggs, katharine. an encyclopedia of fairies. new york: pantheon, 1976. mccoy, edwin. a witch s guide to faery folk. st. paul, mn: llewellyn, 1994. book of jubilees the book of jubilees is an apocryphal work composed during the so-called intertestamental period. according to this book, the angels were created on the first day of creation: on the first day he created the heavens which are above and the earth and the waters and all the

and are not considered official initiates of the order. see also crowley, aleister; gnosticism; left-hand path;magic and magical groups for further reading: the gnostic order and temple of satanas official international website. http//www.satanist.net/northernstar. goblins in contemporary english, goblin connotes an evil spirit, sort of a small demon. originally goblins were a grotesque tribe of fairies who delighted in frightening people with malicious pranks, such as the kinds of activities one associates with poltergeists. they could, however, also be helpful around a house, in the same way that brownies could be helpful. the expanded term hobgoblin was originally reserved for helpful goblins. however, perhaps because the puritans used goblin and hobgoblin to designate evil spirits, bo

preferred remaining true to his love of god (and the consequences of being condemned to hell) over being untrue to his love of god and remaining in heaven. see also islam; jinn for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. imp imps are minor evil spirits, rather like infernal fairies. the word from old english impian, to graft, means offshoot or cutting, a term that conveys the impression of imps being offshoots of satan. imps have also been described as the i 121 122 incubi and succubi demonic equivalent of guardian angels, who tempt one to evil acts rather than incline one to good acts. for the consciously evil person, they are errand boys who carry out the bidding o

of their master. imps were also traditionally thought to be the familiars of witches. imps were low-maintenance demons and could be kept just about anywhere. usually tiny in size, some were said to look like small people, others like moles or even toads. they required some feeding, and particularly needed blood. see also familiars; satan for further reading: briggs, katharine. an encyclopedia of fairies. new york: pantheon, 1976. masello, robert. fallen angels and spirits of the dark. new york: perigee, 1994. incubi and succubi men may at times be begotten by means of incubi and succubi [and] it is contrary to the words of the saints and even to the tradition of holy scripture to maintain the opposite opinion. malleus maleficarun the idea of spirit beings or demons who take the form of pe

ed in four dramas: a midsummer night s dream, hamlet, macbeth, and the tempest. in hamlet, which contains much information about popular superstition on the subject of ghosts, shakespeare introduces his terrifying spectre in a cold, dark, silent night, and explains his presence as dictated by a solemn purpose, which is revenge. in a midsummer night s dream the form of the supernatural employed is fairies, who are little, joyous people meddling in human affairs with no malice. although they are immortal, they participate in mortal pleasures, such as eating, drinking and enjoying music and dancing. macbeth represents the darkest and most pessimistic phase of shakespeare s life, when he seems to believe that human beings are surrounded by terrible influences and temptations. the weird sisters

LIBER 777

2 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires 19 heart horror, dragons 20 the back mermaids (and l, its zodiacal opposite, banshees 21 digestive system incubi, nightmares 22 liver fairies, harpies 23 organs of nutrition nymphs and undines, nereids &c. 24 intestines lami, stryges, witches 25 hips and thighs centaurs 26 genital system satyrs and fauns, panic-demons 27 muscular system furies, chim ras, boars (as in calydon &c. 28 kidneys, bladder &c. water nymphs, sirens, lorelei, mermaids (cf. f) 29 legs and feet phantoms, were-wolves 30 circulatory system will o the wisp 31

LIBER CCXLII AHA

rs, swirling through chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me.led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called on him with mild devotion, as the dew-drop woos the ocean. in my wanderings i came to an ancient park aflame with fairies f feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another fs thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how ca

LIBER LXXVIII

end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace c

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ain trunk in the form of the letter t. this oaken cross became symbolic of their superior deity. they also worshiped the sun, moon, and stars. the moon received their special veneration. caesar stated that mercury was one of the chief deities of the gauls. the druids are believed to have worshiped mercury under the similitude of a stone cube. they also had great veneration for the nature spirits (fairies, gnomes, and undines, little creatures of the forests and rivers to whom many offerings were made. describing the temples of the druids, charles heckethorn, in the secret societies of all ages& countries, says "their temples wherein the sacred fire was preserved were generally situate on eminences and in dense groves of oak, and assumed various forms--circular, because a circle was the emb

, many resembling human beings in shape, and inhabiting worlds of their own, unknown to man because his undeveloped senses were incapable of functioning beyond the limitations of the grosser elements. the civilizations of greece, rome, egypt, china, and india believed implicitly in satyrs, sprites, and goblins. they peopled the sea with mermaids, the rivers and fountains with nymphs, the air with fairies, the fire with lares and penates, and the earth with fauns, dryads, and hamadryads. these nature spirits were held in the highest esteem, and propitiatory offerings were made to them. occasionally, as the result of atmospheric conditions or the peculiar sensitiveness of the devotee, they became visible. many authors wrote concerning them in terms which signify that they had actually beheld

ie's immortal tinker bell; and the famous bowlers that rip van winkle encountered in the catskill mountains, are well-known characters to students of literature. the folklore and mythology of all peoples abound in legends concerning these mysterious little figures who haunt old castles, guard treasures in the depths of the earth, and build their homes under the spreading protection of toadstools. fairies are the delight of childhood, and most children give them up with reluctance. not so very long ago the greatest minds of the world believed in the existence of fairies, and it is still an open question as to whether plato, socrates, and iamblichus were wrong when they avowed their reality. paracelsus, when describing the substances which constitute the bodies of the elementals, divided fle

ne plato, apollonius of tyana, and merlin the magician. click to enlarge a sylph. from sketch by howard wookey. the sylphs were changeable entities, passing to and fro with the rapidity of lightning. they work through the gases and ethers of the earth and are kindly disposed toward human beings. they are nearly always represented as winged, sometimes as tiny cherubs and at other times as delicate fairies. next: hermetic pharmacology, chemistry, and therapeutics sacred texts esoteric index previous next p. 109 hermetic pharmacology, chemistry, and therapeutics the art of healing was originally one of the secret sciences of the priestcraft, and the mystery of its source is obscured by the same veil which hides the genesis of religious belief. all higher forms of knowledge were originally in

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

this subject, attention should be drawn to the fact that, in more modern times, this beautiful idea of animating all nature in detail reappears under the various local traditions extant in different countries. thus do the oceanides and nereides live again in the mermaids, whose existence is still believed in by mariners, whilst the flower and meadow nymphs assume the shape of those tiny elves and fairies, who were formerly believed to hold their midnight revels in every wood and on every common; indeed, even at the present day, the irish peasantry, especially in the west, firmly believe in the existence of the fairies, or "good people" as they are called. the winds. according to the oldest accounts, aolus was a king of the aolian islands, to whom zeus gave the command of the winds, which h

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he first guide be left behind, he must be accorded courtesy of farewell''always treat these beings with courtesy and in accord with their rank. pay deference to the superior orders, the archangels, angels and rulers. to those of lower rank, bear yourself as an equal; and to those lower still, as to servants whom you treat politely, but do not allow familiarity. elementals pure and simple, such as fairies, gnomes and so on, must be treated with firmness and decision, as they are often mischievous and irresponsible, even though free from malice" it is also said to be a good practice, since form is symbolic in these regions, to imagine yourself as large as possible, always taller than the being confronting you; and under every circumstance maintain self-control and fearless demeanour. at firs

erseveringly accurate in superficial things, graceful, fond of dancing and balancing. ill-digrufied: cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20" virgo to 20' of libra. water of air. queen of the sylphs and sylphides. xv. prince of the chariots of the winds. king of swords a winged king with a winged crown, seated in a chariot drawn by arch fays, archons, or arch fairies, represented as winged youths very slightly draped, with butterfly wings, heads encircled with a fillet with pentagrams thereon, and holding wands surmounted by pentagram-shaped stars. the same butterfly wings are on their feet and fillet. general equipment is that of the king of wands, but he bears as a crest, a winged angelic head, with a pentagram on the brow. beneath the chariot are gr

gold- blue cups river. brown prince eagle scorpion, eagle-serpent is brown grey or issuing from lake. brown princess swan dolphin, lotus. sea with spray, brown blue or turtle from cup. brown king winged winged brown horse, driving dark dark hexagram clouds, drawn sword. brown queen winged head of man severed. cumu- grey light child's head lous clouds. drawn sword. brown swords prince winged arch-fairies winged. clouds. dark dark angel's head nimbi drawn swords. princess medusa's silver altar. smoke. c h s light blue head clouds. drawn sword. brown king winged stag's head queen winged penta- goat's head des prince winged bull's head princess winged ram's head light brown horse. ripe corn dark dark land. sceptre with hexagram as z. a. m. barren land face light one side dark dark only. scept

ROBERT KIRK WALKER BETWEEN WORLDS

litical control by protestant radicals under cromwell's commonwealth. unlike the more tolerant catholics before the reformation, these extremists- puritans presbyterians, and others- viewed things that smacked of paganism, including maypoles, fairies and christmas, as idolatry, and suppressed them. it is no coincidence that, later, in wales people said it was the methodists who had driven out the fairies. another keynote of the seventeenth century was the foundation of the royal society (1662, which marked the official sanctioning of the new, emergent 'science. the career of forward ix someone like elias ashmole (1617-92, antiquary, alchemist and astrologer (who left for http//www.dreampower.com/kirk_wbw/pg_vi.htm (2 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi

as missed. much later on, during the second world war, an officer's wife who was renting the manse at aberfoyle and expecting a baby, was told that if the christening were held there, and during it a dirk was stuck in what was purported to be kirk's chair, kirk would be freed. unfortunately, this seems not to have been tried and so kirk still remains under the hill! kirk writes his account of the fairies in the flexible and forward x distinctive prose of the seventeenth century- a prose increasingly difficult for the general reader to comprehend. moreover, the fullest text of kirk's work, edited by stewart sanderson and published by the folklore society (1976, is uncompromisingly scholarly. hopefully, this version, which smoothes out difficulties without losing the rhythms of kirk's speech

nt of an active initiatory tradition, related in some ways to shamanism, though this word is so, frequently misapplied today that it might be better not to use it in the context of gaelic/celtic traditions. http//www.dreampower.com/kirk_wbw/pg_1.htm (5 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) there are, nevertheless, some very close parallels in kirk's account of fairies and second sight to techniques of shamanistic magic, and to specific magical practices still preserved and undertaken today in american indian, siberian, and other chthonic traditions. these are more than mere curiosities or primitive ignorance, for they often contain profoundly effective techniques of inner or transpersonal transformation. despite the discussion published by andrew lang

ons of kirk's 'meaning, nor are they necessarily the exact images that were in his own mind as he wrote, though in the case of the cosmological and natural hierarchical figures, some of our illustrations are drawn literally from his words, item by item. introduction 18 where he has indicated general models, such as the rotation of the seasons, the quarters, and the relationships between daemones, fairies, angels, and humans, the relevant illustrations show typical models employed through the centuries, with emphasis on the basic attributes known to be used in pagan and early christian celtic culture. where he has described metaphysical models, such as the formation of the septenary from the four elements and the trinity, we have used simple mathematical or geometric patterns, in the time-h

eampower.com/kirk_wbw/pg_10.htm (8 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 21-29) flip to page# 21 the secret commonwealth robert kirk's text edited and annotated by r j stewart. this entire text is copyright(c) 1997, 1998 an essay of the nature and actions of the subterranean and for the most part invisible people, heretofore going under the names of elves fauns and fairies or the like among the low-country scots, and termed hubhsisgedh, caiben, lusbarten, and siotbsudh among the tramontaines [highlanders] or scottish-irish, as they are described by those who have the second sight and now, to occasion further inquiry, collected and compared. of the subterranean inhabitants 1. these siths or fairies, which they call sluaghmaith or the good people: it would see

the spirits that agitate them, that they can make them appear or disappear at pleasure. some have bodies or vehicles so spongeous thin and desiccate that they are fed only by sucking into some fine spirituous liquor [essence] that appears like pure air or oil. others feed more grossly upon the core substance of corn and liquor or on corn itself that grows on the surface of the earth; which these fairies do steal away, the secret commonwealth 22 partly invisible, partly preying upon the grain as do crows and mice. http//www.dreampower.com/kirk_wbw/pg_21.htm (1 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) wherefore in this same age [that is, in the present time] they are sometimes heard to bake bread, strike hammers, and to do such like services within the li

ke a peremptory and [over] curious search into these [fairy] abstrusenesses, so [we may use the examples of] histories of an ages [which] give as many plain examples of extraordinary occurrences as [may] make a http//www.dreampower.com/kirk_wbw/pg_30.htm (2 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) modest inquiry not contemptible. how much is written of pygmies, fairies, nymphs, sirens, apparitions, which though not the tenth part [being] true, yet could not spring [out] of nothing? even english authors relate of barry island in glamorganshire [saying] that [upon] laying your ear unto a cleft of the rock [the] blowing of bellows, striking of hammers, clashing of armour [and] filing of irons will be heard distinctly [this noise has occurred] ever since mer

irer, and the species [that is, vision] of an absent friend, which appears to the seer as clearly as if he had sent his lively [that is, living] picture to present itself before him, is no fantastic shadow of a sick apprehension, but a reality, and a messenger coming for unknown reasons [it comes] not from the original similitude of itself, but from a more swift and pragmatic people [that is, the fairies, which [people] recreate themselves [that is, entertain or find recreation] in offering secret intelligence to men, though generally they http//www.dreampower.com/kirk_wbw/pg_40.htm (5 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) are unacquainted with that kind of correspondence, as if they lived in a different element from them. 5. though my collections wer

SALMANRUSHDIE THESATANICVERSES

survive. or, consider him sociopolitically: most migrants learn, and can become disguises. our own false descriptions to counter the falsehoods invented about us, concealing for reasons of security our secret selves. a man who invents himself needs someone to believe in him, to prove he's managed it. playing god again, you could say. or you could come down a few notches, and think of tinkerbell; fairies don't exist if children don't clap their hands. or you might simply say: it's just like being a man. not only the need to be believed in, but to believe in another. you've got it: love. saladin chamcha met pamela lovelace five and a half days before the end of the 1960s, when women still wore bandannas in their hair. she stood at the centre of a room full of trotskyist actresses and fixed

d died in the exploding aeroplane and that everything that followed had been some sort of after-life. if that were the case, his long--standing rejection of the eternal was beginning to look pretty foolish- but where, in all this, was any sign of a supreme being, whether benevolent or malign? why did purgatory, or hell, or whatever this place might be, look so much like that sussex of rewards and fairies which every schoolboy knew- perhaps, it occurred to him, he had not actually perished in the _bostan_ disaster, but was lying gravely ill in some hospital ward, plagued by delirious dreams? this explanation appealed to him, not least because it unmade the meaning of a certain late-night telephone call, and a man's voice that he was trying, unsuccessfully, to forget. he felt a sharp kick la

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e that he had known. coursing through the fields of space, he beheld the gossamer shapes, whose choral joys his spirit had so often shared. there, group upon group, they circled in the starry silence multiform in the unimaginable beauty of a being fed by ambrosial dews and serenest light. in his trance, all the universe stretched visible beyond; in the green valleys afar, he saw the dances of the fairies; in the bowels of the mountains, he beheld the race that breathe the lurid air of the volcanoes, and hide from the light of heaven; on every leaf in the numberless forests, in every drop of the unmeasured seas, he surveyed its separate and swarming world; far up, in the farthest blue, he saw orb upon orb ripening into shape, and planets starting from the central fire, to run their day of t

SORCERIES OF ZOS

sorceries. they were non-human entities; that is to say they pre-dated the human life- wave on this planet, and their powers- which would today appear unearthly- derived from extra-spatial dimensions. they impregnated the aura of the earth with the magical seed from which the human foetus was ultimately generated. arthur machen was, perhaps, near the truth of the matter when he suggested that the fairies and little people of folklore were decorous devices concealing processes of non-human sorcery repellent to mankind. machen, blackwood, crowley, lovecraft, fortune, and others, frequently used as a theme for their writings the influx of extra-terrestrial powers which have been moulding the history of our planet since time began; that is, since time began for us, for we are only too prone to

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

f a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle. take the word abracadabra that is repeatedly used in kids tv cartoons and programs by supposedly mythical creatures like wizards and witches and fairies. actually, this word is of ancient origins. in a poem on occult medicine written by a pagan doctor in ancient rome about 250 ad, to ward off fevers and sickness, the physician recommended the word abracadabra be written down in an inverted triangle like this: black magic, masonic witchcraft, and triangle powers 365 next, the paper on which the word was written was to be tied round the pati

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nited states. among the members of the large crowds that gathered were those who were eager to meet the author of their favorite detective fiction and those who wished to hear words of comfort from the doyles concerning the kind of existence that their deceased loved ones were living on the other side. the december 1920 issue of strand magazine contained several allegedly authentic photographs of fairies that had been taken with an inexpensive camera by two young girls, elsie wright and her cousin frances griffiths, in a little valley through which ran a narrow stream near the village of cottingley. one snapshot taken by elsie in the summer of 1917, when she was 16, captured her 10-yearold cousin seated on the grass surrounded by four dancing fairies. another, taken a few months later, sho

omena, in which he stated that while the proof offered by the cottingley experience was not as overwhelming as in the case of spiritualistic phenomena, there is enough already convincing evidence [for the authenticity of fairies] available. later, the photographs were exposed as fakes, and doyle was embarrassed by his having endorsed both the girls and their pictures in his book the coming of the fairies (1922) as being authentic examples of the ability of certain sensitive individuals to take genuine spirit photographs. sir arthur and lady doyle had met harry houdini after one of the famous magician s performances at the hippodrome in brighton, england, in 1920, and while many have pondered how doyle, a true believer in spiritualism, and houdini, the determined nemesis of spirit mediums

to in an organized church or institution. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. knockings/rappings tapping sounds said to be coming from deceased spirits in an attempt to communicate with or frighten the living. materialization something that appears suddenly, as if out of nowhere. in the paranormal it might be a ghost or spirit that suddenly appears to take on a physical form. medium in the paranormal, someone who is able to convey

hinking he chooses, may be the resultant of other forces. m delving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. karpel, craig. the rite of exorcism: the complete text. new york: berkley, 1975. kinnaman, gary. angels dark and light. ann arbor, mich: servant publications, 1994. mack, carol k, and dianah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: owl book, henry holt, 1999. montgomery, john warwick. powers and principalities. minneapolis: dimension books, 1975. van dusen, wilson. the psychological/spiritual presence of other worlds: the findings of emanuel swedenborg. new york: harper& row, 1974. devil s mark during the time of the inquisition of the middle ages, it was believ

ving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. harpur, patrick. daimonic reality. london: penguin group, 1994. karpel, craig. the rite of exorcism: the complete text. new york: berkley, 1975. kinnaman, gary. angels dark and light. ann arbor, mich: servant publications, 1994. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: owl book, henry holt, 1999. montgomery, john warwick. powers and principalities. minneapolis: dimension books, 1975. van dusen, wilson. the presence of other worlds: the findings of emanuel swedenborg. new york: harper& row, 1974. power of prayer prayer is a basic element of religious expression. according to a survey taken by luthera

nt that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. elixir something that is a mysterious, magical substance with curative powers believed to heal all ills or to prolong life and preserve youthfulness. from the arabic al-iksir and the greek xerion, meaning dry powder for treating wounds. enchantments things or conditions which possess a charming or bewitching quality such as a magical spell. encode to con

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

dreams and imaginations of present-day humans, and sometimes the monsters turn out to be real. 57 chapter exploration apelike monsters bigfoot orang pendek skunk ape yeti creatures of the night chupacabra ghoul golem imp incubus jersey devil succubus vampire werewolf monsters of land, sea, and air dragons loch ness and other lake monsters sea serpents thunderbirds wee folk and their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious creatures. for some individuals, the very idea that vampires, werewolves, and chupacabras are out there, lurking in the shadows, makes the adr

dvancement in medical science helped to perpetuate the legend of the ghoul. m delving deeper fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. hurwood, bernardt j. vampires, werewolves, and ghouls. new york: ace books, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. masters, r. e. l, and eduard lea. perverse crimes in history. new york: julian press, 1963. golem the golem is the frankenstein monster of jewish tradition, but it is created from virgin soil and pure spring water, rather than the body parts of cadavers. it is also fashioned by those who purify themselves spiritually

asoned that such psychic drainage could occur if a frustrated young person encouraged the attentions of an evil entity by fantasizing about erotic materials. m delving deeper fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. masters, r. e. l. eros and evil. new york: julian press, 1962. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. jersey devil some witnesses say that the jersey devil that haunts the pine barrens in southeastern new jersey is a cross between a goat and a dog with cloven hoofs an

ful, sensual women, but they also may be vampires thirsting for human blood. m delving deeper fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. jewish vampires. jewish gothic [online] http/ www.jewishgothic.com/vampire.html. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. unterman, alan. dictionary of jewish lore and legend. london and new york: thames and hudson, 1991. vampire contrary to the glamorous image popularized by motion pictures depicting handsome vampires and their beautiful brides, the appearance of a true vampire in folklore is grotesque, a nightmarish creature of the un

an act would be a sign of mother-fixation. m delving deeper fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 82 mysterious creatures mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. melton, j. gordon. the vampire book: the encyclopedia of the undead. farmington hills, mich: visible ink press, 1998. self-styled vampire reveals british link. the guardian, february 1, 2002 [online] http//www. guardian.co.uk/international/story/0,3604,642870, 00. html. werewolf unlike the vampire, werewolves are not

reams. m delving deeper clark, jerome, and loren coleman. creatures of the outer edge. new york: warner books, 1978. eisler, robert. man into wolf. london: spring books, n.d. fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field guide to demons, fairies, fallen angels, and other subversive spirits. new york: henry holt, 1998. steiger, brad. the werewolf book: the encyclopedia of shape-shifting beings. farmington hills, mich: visible ink press, 1999. monsters of land, sea, and air while so many of the mysterious creatures that are frightening and disturbing may belong completely to the realm of the supernatural and fanciful, judgment must

be magical compared to the primitive tools of the primitive hunter-gatherer humans who later became the established residents of the area. the little people may have died out, they may have been assimilated into the encroaching culture by interbreeding, or they may largely have gone underground, emerging topside often enough to be perpetuated in folklore and legend. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: ran

ck them in the forests. the danes also noticed that even the attractive elves occasionally betrayed themselves with a long cowlike tail that popped out of their dress or trousers. in contemporary presentations, elves are usually portrayed as jolly creatures, humanlike in appearance, but extremely diminutive in size, who love teasing humans and playing pranks on them. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. dubois, pierre, with roland sabatier and claudine sabatier, illustrators. the great encyclopedia of fairies. new york: simon& schuster, 2000. froud, brian. good faeries, bad faeries. new york: simon& schuster, 1998. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. keightley, thomas. the wor

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

hen the new father did not return for several months, the friend was accused of murdering him. somehow he was able to persuade the court that he should be allowed a year and a day to vindicate himself. each night at dusk, he went to the spot where his friend had disappeared to call out his friend fs name and to pray. one day just before the term ran out, he saw his friend dancing merrily with the fairies. the accused man succeeded in grabbing him by the sleeve and pulling him out. the bewitched man snapped angrily because his friend would not let him finish the dance. the unfortunate friend, who would face the gallows if he could not bring the enchanted man home, told the celebrating father that he had been dancing for 12 months and that he should have had enough. when rescued from the fai

is wife sitting by the door of his home with their year-old son in her arms. several native american tribes have similar stories of interactions with entities they call the gpukwudjinis, h the little vanishing people. the tribespeople also refer to the medicine or magic circle. if anyone stepped inside one, he or she could disappear for months or years or a lifetime. m delving deeper bord, janet. fairies: real encounters with little people. new york: dell publishing, 1998. dubois, pierre. the great encyclopedia of fairies. new york: simon& schuster, 2000. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton& co, 1998. spence, lewis

nt that flows through a surrounding coil. elemental spirits a lower order of spirit beings, said to be usually benevolent and dwell in the nature kingdom as the life force of all things in nature, such as minerals, plants, animals, and the four elements of earth, air, fire and water; the planets, stars, and signs of the zodiac; and hours of the day and night. elves, brownies, goblins, gnomes, and fairies are said to be among these spirits. elixir something that is a mysterious, magical substance with curative powers believed to heal all ills or to prolong life and preserve youthfulness. from the arabic al-iksir and the greek xerion, meaning dry powder for treating wounds. enchantments things or conditions which possess a charming or bewitching quality such as a magical spell. encode to con

THE GOD OF THE WITCHES

t unlikely that at this period the cross was used by the conquerors as a magical method of frighteningand scaring away the hill-people. the cross was already in use as a sacred symbol in the bronze-age ineastern europe, and to the iron-age belongs the whiteleaf cross cut in the chalk of the chiltern hills, whereit could exercise its protective power against the upland dwellers. in all accounts of fairies and witches it isonly the cross that has power against them, the most sacred of other christian objects and emblems had noeffect. as late as the seventeenth century sinistrari d'ameno states that it is "a most marvellous andincomprehensible fact that the incubi do not obey the exorcists, have no dread of exorcisms, no reverence forholy things, at the approach of which they are not in the l

is was a euphemism forthe sacrifice of each ruler at the end of that term of years. in the theseus legend the interval of time wasseven years, but the rest of the story so closely resembles other accounts of the sacrifice by. combat that itcannot be disregarded; theseus did not put an end to the custom, he merely relieved athens from sending theyearly victims, who, like the children stolen by the fairies, had to "pay the teind to hell" with their lives.the sanctity of the ram in the aegean in the early bronze age is shown in the legend of helle and phrixos.they were the children of the family who were set apart as victims when human sacrifice was required. thesacrifice of helle was consummated by drowning, but phrixos escaped by means of the divine animal, whichhe afterwards sacrificed, po

hood was well known, and he belonged essentially to the people, not to the nobles. he was alwaysaccompanied by a band of twelve companions, very suggestive of a grandmaster and his coven. one of thosecompanions was little john, a name which may be compared with the basque janicot. robin hood and hisband were a constituent part of the may-day ceremonies, they had special dances and always wore the fairies'colour, green. he was so intimately connected with the may-day rites that even as early as 1580 edmundassheton[41] wrote to william ffarington about suppressing "robyn hoode and the may games as beinglewde sportes, tending to no other end but to stir up our frail natures to wantonness" in all the stories andtraditions of robin hood his animosity to the church is invariably emphasised, an a

the witch, both the god of the witcheschapter ii. the worshippers15women carry sticks-a wand or a crutch-with which they perform magic, both can turn human beings intoanimals, both can appear or disappear at will. in short, the real difference is that the one is a dainty old ladyand the other is a dirty old woman.if then the fairy godmother and the witch are so closely identical, the question of fairies becomes important.the real difficulty in understanding the matter at the present day is due to the iron-bound prejudice of themodern reader in favour of the tiny elf, the "two-inch men, the little creatures who can "creep into anacorn-cup, or ride on a butterfly. these fragile little things have gossamer wings, they float on a moonbeam,they play among the blossoms, they dance in the flower

seen inall the records of the trials in which a witch is accused of visiting the fairy-folk.this horror is expressed in numerous popular rhymes and in popular tales as well as by the poets. a charm tobe said at night runs as followssaint francis and saint benedight, bless this house from wicked wight, from the nightmare and the goblin that is hight goodfellow robin; keep it from all evil spirits, fairies, weasels, rats, and ferrets; from curfew time to the next prime."as late as 1600 fairfax in his translation of tasso could bracket the fairies with furies and ghosts:"the shriking gobblings each where howling flew, the furies roare, the ghosts and fairies yell."the swedish bishop, olaus magnus, writing in 1555, says that "there were nightwalkers that used to encloseand strangely to disturb

urgh justiciary court[11] gives an account of this transaction in ashorter and more sinister manner "jean weir took employment from a woman to speak in her behalf to thequeen of ffarie, meaning the devil. in almost every case of so-called witchcraft, from joan of arc in 1431down to the middle or end of the seventeenth century, the most damning evidence against the accused wasacquaintance with the fairies; proof of such acquaintance meant, with very rare exceptions, condemnation tothe stake. these fairies were not the little gossamer-winged flower-elves of children's tales, but creatures offlesh and blood, who inspired the utmost fear and horror among the comfortable burgher folk of the towns,and filled the priests and ministers of the christian church with the desire to exterminate them.th

d as the twoprincipal inhabitants wear crowns it must be the palace of the fairy king and queen. the hut is circular, ispartly sunk below the surface of the ground and is roofed with turf on which shrubs are growing. it is one of agroup of similar huts, which from the outside have the appearance of little hills or mounds, which is perhapswhat john walsh[4] meant when he said that he consulted the fairies on hills. the inhabitants are smaller thanthe man who is speaking to them, but they are not dwarfs or midgets. this then is clear evidence of the beliefin elves and fairies at the date of the picture, i.e. 1555, and is proof not only of the human nature of the fairiesand of their close resemblance to the neolithic people but also of the survival of the neolithic andbronze-age folk and thei

e man who is speaking to them, but they are not dwarfs or midgets. this then is clear evidence of the beliefin elves and fairies at the date of the picture, i.e. 1555, and is proof not only of the human nature of the fairiesand of their close resemblance to the neolithic people but also of the survival of the neolithic andbronze-age folk and their civilisation as late as the sixteenth century.the fairies, then, were the descendants of the early people who inhabited northern europe; they were pastoralbut not nomad, they lived in the unforested parts of the country where there was good pasturage for theircattle, and they used stone in the neolithic period and metal in the bronze-age for their tools and weapons.later on, when the fierce tribes of the iron-age, the kelts, poured into western e

THE KEY TO THE MYSTERIES

ocks, where dolphins die of sorrow for the ingratitude of men, in which mandrakes speak, and the stars sing. this enchanted world is indeed the poetic domain of magic; but it has no other reality than the meaning of the hieroglyphs which gave it birth. for the sage who understands the analogies of the transcendental qabalah, and the exact relation of ideas with signs, this fabulous country of the fairies is a country still fertile in discoveries; for those truths which are too beautiful, or too simple to please men, without any veil, have all been hidden in these ingenious shadows. yes, the cock can intimidate the lion, and make himself master of him, because vigilance often supplants force, and succeeds in taming wrath. the other fables of the sham natural history of the ancients are expl

THE MOTHMAN PROPHECIES

g clothes that were out of fashion or, even more perturbing, would not come into fashion until years later 'those who posed as military officers obviously had no knowledge of military procedure or basic military jargon. if they had occasion to pull out a wallet or notebook, it would be brand-new. although most men carry beat-up old wallets and notebooks quickly gain a worn look. finally, like the fairies of old, they often collected souvenirs from the witnesses. delightedly walking away with an old magazine, pen, or other small expendable object. what troubled me most was the fact that these mystery men and women often matched the descriptions given to me by contactees who claimed to have seen a ufo land and had glimpsed, or conversed with, their pilots; pilots with either pointed features

ive descriptions of the observers, i probed deeper and studied the witnesses themselves. many, i found, suffered certain medical symptoms such as temporary amnesia, severe headaches, muscular spasms, excessive thirst and other effects, all of which have been observed throughout history in religious miracles (the appearances of religious apparitions, demonology, occult phenomena, and contacts with fairies. all of these manifestations clearly share a common source or cause. while chimeras can come in all sizes and shapes, ranging from twenty-foot giants to animated tin cans only a few inches in height, the most fascinating type is one who has appeared in almost every country on earth. in other ages he was regarded as the devil incarnate. he dressed in black and rode a black horse. later he a

i finally figured out that it was from aphlogistic, a word derived from greek meaning "a lamp giving light without flame" woodrow derenberger's mr. cold did not fit this pattern. in fact, the name made me suspicious of woody's story and if i had not talked with others who had shared similar experiences on the same night, i might have rejected derenberger outright because of it. in earlier times, fairies, demons, and even human witches practicing their black sabbath rites, chose gravel pits, garbage dumps, cemeteries and crossroads for their appearances. modern hairy monsters and ufos select the same sites, and quite a few ufo contacts have occurred near crossroads or on highways still under construction at points where old highways once intersected. derenberger's first contact with cold w

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

e what we call modern science was born. the youth of systems, as of individuals, is lost in the mist of the past, unknown to themselves, dimly apparent to others, they proceed through wondering childhood, ambitious youth, maturity, and decay. the crucibles and retorts of the alchymists are but the toys of youthful chemistry, its dolls and tin soldiers: god and devil, angel and goblin, are but the fairies of grimm or andersen, or the gnomes who spring through the flooring of drury lane to the amazement of little children. the human first adores images, then imaginations; the little girl who loves her doll will neglect it to tend her youngest little brother or sister, whom she will kiss and pinch in the true fashion of the human; and when scarcely in her teens will commence those necessary a

THE SECRET RITUALS OF THE OTO

diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus for the ariadne, zeus for io, pan for syrinx; there is no end of these. and satyrs, fawns, centaurs, dryads, a thousand gracious tribes, leap lightly and lustfully through their legends. again we have the loves of fairies for mankind, and the commerce of the beni elohim with the daughters of men; and yet again the marriage of orpheus with eurydice a nymph, and the fatal nets that laura, melusina, the sirens, lilith and many another cast for men. it is even said that to every neophyte of the order of a\a\ appeareth a demon in the form of a woman to pervert him; within our own knowledge have not less than nin

TYSON DONALD SOUL FLIGHT

iscopi, which mentions that "certeine wicked women following sathans provocations, being seduced by the illusion of divels, beleeve and professe that in the night times they ride abroad with diana, the goddesse of the pagans, or else with herodias, with an innumerable multitude, upon certeine beasts, and passe over manie countries and nations, in the silence of the night, and doo whatsoever those fairies or ladies command."16 herodias is the daughter of diana, the moon, by her brother lucifer, the sun, according to the italian witches' gospel published in 1897 under the title aradia by the folklorist charles g. leland. herodias is the ruling tutelary spirit of all witches, who is commanded by diana to descend to the earth to communicate the secrets of witchcraft to human beings. the shaman

r own stars. some exercise their limbs on grassy wrestlinggrounds; in sport they contend, and struggle on the yellow sand: some mark the measure with their feet, and sing songs."46 fairyland is the astral realm where human beings who have projected their consciousness out of the physical world perceive and interact with the race of spirits known in europe, and particularly in celtic countries, as fairies. it is commonly thought to be the place where fairies live, but since human beings only are aware of fairies in this place when they themselves are present, this is not something that can be stated with assurance. it is certainly one of the astral meeting places between fairies and humans. but who can say what forms fairies may have when they are not interacting with human consciousness, o

ren's books. they are spiritual creatures who can at times be both dangerous and terrifying, which no sane person would ever wish to anger through imprudent action or careless words. they were known by various euphemistic titles, among them the good neighbors, the good people, the people of peace, the fair family, and the gentry. this might lead someone coming across these titles to conclude that fairies are a jolly and pleasant band of spirits with whom to have dealings. however, if that person thought for a moment, and reflected that in greek mythology the furies, or erinyes, were commonly known as the eumenides (the gracious ones, and if he considered why this should be so, he might begin to see fairies in a less rosy light. robert kirk, who wrote about fairies and fairyland in 1691, ma

hought for a moment, and reflected that in greek mythology the furies, or erinyes, were commonly known as the eumenides (the gracious ones, and if he considered why this should be so, he might begin to see fairies in a less rosy light. robert kirk, who wrote about fairies and fairyland in 1691, made this important point in the opening paragraph of his treatise, in which he describes the nature of fairies. these siths, or fairies, they call sleagh maith, or the good people, it would seem, to prevent the dint of their ill attempts (for the irish use to bless all they fear harme of) and are said to be of a midle nature betuixt man and angel, as were dzemons thought to be of old; of intelligent fluidious spirits, and light changable bodies (lyke those called astral) somewhat of the nature of a

ny of his child-his wife having been pregnant at the time of his supposed death-and that his cousin must cast his dirk over kirk's head, and then kirk would be released from his captivity in fairyland. true to his word, kirk made his reappearance at the baptism, but his cousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner of the fairies to this day.48 fairies were known as the fair family and the good neighbors because the country folk who interacted with them were terrified of them. the flattering names were a way of placating their wrath. they were believed to possess considerable power in the material world, such as the ability to blight or otherwise hinder crops; to sour milk, to lame horses; to take away sight, heari

ake away sight, hearing, the strength of the legs, and the power of speech; to bewitch and cause fantastic visions; to lift men and women into the air and deposit them in treetops or on roofs; to transform the shapes and appearances of humans into those of beasts; and, most sinister of all, to cause sickness or death. in spite of these and other dangers, many men and women sought to interact with fairies, not only because of their wondrous spectacles of music, dancing, and feasting, but also because of the benefits fairies could confer on humans if they took the capricious inclination to do so. fairies controlled both good and evil fortune. a person favored by the fairies would enjoy marvelous luck, whereas one who earned their disfavor by some ill-considered act, such as the cutting down

the tuatha de danann, the fir bolgs, and 48. kirk and lang, xii-xiii. 40 soul flight the mi le ianst. h e welsh know them as tylwyth teg, the fair folk. in scotland, they are known as the sith. although they can cause their size and appearance to change, they generally appear in human forms, sometimes of normal human stature, but more commonly smaller than the average adult person. the height of fairies generally ranges between two feet and four feet. shamans have described many of the spirits with whom they communicate as being of smaller than normal human stature,50 and the familiar spirits of witches are often diminutive. why fairies and other similar spirits should be of less than normal height when they come in human forms is not apparent. fairies are known as the "little people" on

inhabited the british isles before the coming of the celts. this primitive people, called picts, were smaller than the celts who displaced them, and were driven underground to live in caves, venturing forth only at night or in remote places where they would not be observed. it is a seductive explanation for the materially minded, but there is little or nothing in hard evidence to substantiate it. fairies are said to exist in many lands where there were no picts. another peculiar aspect of the appearance of fairies is that they are frequently described as wearing antique or very out-of-date clothing. if there is no underlying basis for these spirits, it is difficult to see why they would be so often seen in antique dress. my own suspicion is that both their smallness of stature and the anti

WICCA WITCHCRAFT TODAY

inspired or even written by witches themselves. latterly there have been many books dealing in a scientific way with witchcraft by such writers as dr. margaret murray, r. trevor davis, christine hoyle, arne runeberg, pennethorne hughes and montague summers. mr. hughes in his most scholarly book on witchcraft has, i think, clearly proved what many knew: that the little people of the heaths, called fairies or elves at one period, were called witches in the next, but to my mind all these books have one fault. though their authors, know that witches exist, none of them seems to have asked a witch for her (1) views on the subject of witchcraft. for after all, a witch's opinions should have some value, even though they may not fit in with preconceived opinions. of course there are good reasons f

rows- would naturally become rather hated and dreaded. a well-known verse describes the situation: up the rocky mountain, down the mossy glen, we dare not go a-hunting for fear of little men. they were uncanny people, but though they disliked others trespassing on their domains, they could be good friends if you were kind to them and would help you in time of need. in the isle of man there is the fairies' bridge which no 'south-sider' ever passes without saluting the fairies. this comes from the time when the north side was a separate kingdom often at war with the south. once the northerners suddenly invaded the south, driving the southerners back; the latter were making a last desperate stand at this bridge, when suddenly clouds of long reed arrows, tipped with flints, smeared with some b

pleasure and comfort from performing its religious rites, not therefore a christian? it is also said, with what truth i do not know, that the wee frees only believe in religions that make you miserable. neither the witches nor myself see eye to eye with the wee frees in this respect. 5- the little people i believe in the little people who used to live in the isle of man; but they were not really fairies. there were many races of pygmies in europe. they were much the same as the present-day pygmies of africa, small people bullied by their bigger neighbours and driven out of the best lands into the hills and woods and other inaccessible places. they raid cultivated fields and play pranks, but if their thefts are forgiven and food is sometimes left out for them, they will, in return, leave g

bigger neighbours and driven out of the best lands into the hills and woods and other inaccessible places. they raid cultivated fields and play pranks, but if their thefts are forgiven and food is sometimes left out for them, they will, in return, leave gifts of their hunting spoils, meat, ivory and skins. it is said that at times they steal babies and leave one of their own in return, as british fairies were said to do. pygmies now live in the same way in central africa, malaya, new guinea, the deccan, ceylon and the philippines. i have known many of them and they all use poisoned arrows, and are thought to possess magical powers. there is evidence for these pygmy races in europe. many rock dwellings are too small for a modern man but are very comfortable for children. people of the invad

e clans, and describes them as 'half naked, stunted in growth and miserable in aspect. they include the maccouls, fian's alleged descendants, who were a kind of gibeonites or hereditary servants to the stewarts of appin. irish manuscripts of the eleventh century state that in the ninth century when the danes overran ireland there was nothing in the various secret places belonging to the fians, or fairies, which they did not discover and steal. in brittany legend says that the old people who built the megaliths were a dwarf people known as the kerions, small in stature but very strong. there is an expression used 'as strong as a kerion, much the same as one the scots use in speaking of the picts 'verra sma' but unco' strong' all these peoples seem to be remembered by the same characteristic

some cult of the same nature in france. that there were such cults is proved by manuscripts of the church coureans in france which tell how the ladies of the nobility used to ride to the nocturnal revelries or sabbats of bensozia, the diana of the ancient gauls, also called nocticula, herodias and the moon. they inscribed their names in a register and after the ceremony believed themselves to be fairies. here we have the fact that the nobles were in friendship with people who held some form of witches' sabbat, and the people who celebrated these ceremonies were apparently thought of as being both witches and fairies at the same time. it is notable that the goddess was, like the witch-goddess, known by many names and identified with the moon. of course these liaisons were only formed by th

Return to Occult Library Index



Related Matches
age ages air ancient angel angels apparitions astral beast birth black blood blue brother child children christian church cross crowley devas dead death deities demons devil diana divine dragon dream dreams earth egyptian element elements elf elves entities evil existence eye fairy fairies fallen father fear fire form forms garden giant giants gnome gnomes goat god gods goddess gold golden greek green heart heaven hebrew history holy horse human humans inhabitants king kingdom knowledge legend legends living london lord magic magical magician material matter mermaids mind modern monsters month moon mortal mother mountain mountains mysterious myth mythology myths natural nature nymphs occult occultism order people physical power powers prince psyche queen re red religion religious rites rose sacred saint sea secret serpent set seven society soul spirit spirits spiritual stars state stone sun supernatural sword three tradition traditions trials truth underground war water west white witch witches witchcraft women world worlds worship youth zeus


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn