Beltane Soon…

On The Music Box: Silence….

We were heading south for Beltane Celebrations; but due to business and attending matters we will be lighting the Baal Fire on May Eve at Caer Llwydd.

We have devoted this edition of Turfing to the celebration of Beltane/Beltain, getting it in a bit earlier than usual… Spring is coming to its glorious climax here in the Arboreal North, and May-Eve will see the beginnings of True Summer in.

On the Menu:

The Links

The Article: A Celebration of May Day

The Poetry: The Old Age of Queen Maeve – W.B. Yeats

Here is to the coming celebration, Drink Deeply To The Life!



The Links

Just A Plant…

Afghan Farmers Fight Ban on Poppy Growing

Bushism as Greek Drama: “Hubris” and “Tragic Flaws”

Hell on Earth

The Enlightenment, Freemasonry, and The Illuminati


A Celebration of May Day

by Mike Nichols

‘Perhaps it’s just as well that you won’t be here…to be offended by the sight of our May Day celebrations.’

– Lord Summerisle to Sgt. Howie from ‘The Wicker Man’

There are four great festivals of the Pagan Celtic year and the modern Witch’s calendar, as well. The two greatest of these are Halloween (the beginning of winter) and May Day (the beginning of summer). Being opposite each other on the wheel of the year, they separate the year into halves. Halloween (also called Samhain) is the Celtic New Year and is generally considered the more important of the two, though May Day runs a close second. Indeed, in some areas — notably Wales — it is considered the great holiday.

May Day ushers in the fifth month of the modern calendar year, the month of May. This month is named in honor of the goddess Maia, originally a Greek mountain nymph, later identified as the most beautiful of the Seven Sisters, the Pleiades. By Zeus, she is also the mother of Hermes, god of magic. Maia’s parents were Atlas and Pleione, a sea nymph. The old Celtic name for May Day is Beltane (in its most popular Anglicized form), which is derived from the Irish Gaelic ‘Bealtaine’ or the Scottish Gaelic ‘Bealtuinn’, meaning ‘Bel-fire’, the fire of the Celtic god of light (Bel, Beli or Belinus). He, in turn, may be traced to the Middle Eastern god Baal.

Other names for May Day include: Cetsamhain (‘opposite Samhain’), Walpurgisnacht (in Germany), and Roodmas (the medieval Church’s name). This last came from Church Fathers who were hoping to shift the common people’s allegiance from the Maypole (Pagan lingham – symbol of life) to the Holy Rood (the Cross – Roman instrument of death).

Incidentally, there is no historical justification for calling May 1st ‘Lady Day’. For hundreds of years, that title has been proper to the Vernal Equinox (approx. March 21st), another holiday sacred to the Great Goddess. The nontraditional use of ‘Lady Day’ for May 1st is quite recent (since the early 1970′s), and seems to be confined to America, where it has gained widespread acceptance among certain segments of the Craft population. This rather startling departure from tradition would seem to indicate an unfamiliarity with European calendar customs, as well as a lax attitude toward scholarship among too many Pagans. A simple glance at a dictionary (‘Webster’s 3rd’ or O.E.D.), excyclopedia (‘Benet’s’), or standard mythology reference (Jobe’s ‘Dictionary of Mythology, Folklore & Symbols’) would confirm the correct date for Lady Day as the Vernal Equinox.

By Celtic reckoning, the actual Beltane celebration begins on sundown of the preceding day, April 30, because the Celts always figured their days from sundown to sundown. And sundown was the proper time for Druids to kindle the great Bel-fires on the tops of the nearest beacon hill (such as Tara Hill, Co. Meath, in Ireland). These ‘need-fires’ had healing properties, and sky-clad Witches would jump through the flames to ensure protection.

Sgt. Howie (shocked): ‘But they are naked!’ Lord Summerisle: ‘Naturally. It’s much too dangerous to jump through the fire with your clothes on!’ –from “The Wicker Man”

Frequently, cattle would be driven between two such bon-fires (oak wood was the favorite fuel for them) and, on the morrow, they would be taken to their summer pastures.

Other May Day customs include: walking the circuit of one’s property (‘beating the bounds’), repairing fences and boundary markers, processions of chimney-sweeps and milk maids, archery tournaments, morris dances, sword dances, feasting, music, drinking, and maidens bathing their faces in the dew of May morning to retain their youthful beauty.

In the words of Witchcraft writers Janet and Stewart Farrar, the Beltane celebration was principly a time of ‘…unashamed human sexuality and fertility.’ Such associations include the obvious phallic symbolism of the Maypole and riding the hobby horse. Even a seemingly innocent children’s nursery rhyme, ‘Ride a cock horse to Banburry Cross…’ retains such memories. And the next line ‘…to see a fine Lady on a white horse’ is a reference to the annual ride of ‘Lady Godiva’ though Coventry. Every year for nearly three centuries, a sky-clad village maiden (elected Queen of the May) enacted this Pagan rite, until the Puritans put an end to the custom.

The Puritans, in fact, reacted with pious horror to most of the May Day rites, even making Maypoles illegal in 1644. They especially attempted to suppress the ‘greenwood marriages’ of young men and women who spent the entire night in the forest, staying out to greet the May sunrise, and bringing back boughs of flowers and garlands to decorate the village the next morning. One angry Puritan wrote that men ‘doe use commonly to runne into woodes in the night time, amongst maidens, to set bowes, in so muche, as I have hearde of tenne maidens whiche went to set May, and nine of them came home with childe.’ And another Puritan complained that, of the girls who go into the woods, ‘not the least one of them comes home again a virgin.’

Long after the Christian form of marriage (with its insistance on sexual monogamy) had replaced the older Pagan handfasting, the rules of strict fidelity were always relaxed for the May Eve rites. Names such as Robin Hood, Maid Marion, and Little John played an important part in May Day folklore, often used as titles for the dramatis personae of the celebrations. And modern surnames such as Robinson, Hodson, Johnson, and Godkin may attest to some distant May Eve spent in the woods.

These wildwood antics have inspired writers such as Kipling:

Oh, do not tell the Priest our plight,

Or he would call it a sin;

But we have been out in the woods all night,

A-conjuring Summer in!

And Lerner and Lowe:

It’s May! It’s May!

The lusty month of May!…

Those dreary vows that ev’ryone takes,

Ev’ryone breaks.

Ev’ryone makes divine mistakes!

The lusty month of May!

It is certainly no accident that Queen Guinevere’s ‘abduction’ by Meliagrance occurs on May 1st when she and the court have gone a-Maying, or that the usually efficient Queen’s Guard, on this occasion, rode unarmed.

Some of these customs seem virtually identical to the old Roman feast of flowers, the Floriala, three days of unrestrained sexuality which began at sundown April 28th and reached a crescendo on May 1st.

There are other, even older, associations with May 1st in Celtic mythology. According to the ancient Irish ‘Book of Invasions’, the first settler of Ireland, Partholan, arrived on May 1st; and it was on May 1st that the plague came which destroyed his people. Years later, the Tuatha De Danann were conquered by the Milesians on May Day. In Welsh myth, the perenial battle between Gwythur and Gwyn for the love of Creudylad took place each May Day; and it was on May Eve that Teirnyon lost his colts and found Pryderi.

May Eve was also the occasion of a fearful scream that was heard each year throughout Wales, one of the three curses of the Coranians lifted by the skill of Lludd and Llevelys.

By the way, due to various calendrical changes down through the centuries, the traditional date of Beltane is not the same as its astrological date. This date, like all astronomically determined dates, may vary by a day or two depending on the year. However, it may be calculated easily enough by determining the date on which the sun is at 15 degrees Taurus (usually around May 5th). British Witches often refer to this date as Old Beltane, and folklorists call it Beltane O.S. (‘Old Style’). Some Covens prefer to celebrate on the old date and, at the very least, it gives one options. If a Coven is operating on ‘Pagan Standard Time’ and misses May 1st altogether, it can still throw a viable Beltane bash as long as it’s before May 5th. This may also be a consideration for Covens that need to organize activities around the week-end.

This date has long been considered a ‘power point’ of the Zodiac, and is symbolized by the Bull, one of the ‘tetramorph’ figures featured on the Tarot cards, the World and the Wheel of Fortune. (The other three symbols are the Lion, the Eagle, and the Spirit.) Astrologers know these four figures as the symbols of the four ‘fixed’ signs of the Zodiac (Taurus, Leo, Scorpio, and Aquarius), and these naturally align with the four Great Sabbats of Witchcraft. Christians have adopted the same iconography to represent the four gospel-writers.

But for most, it is May 1st that is the great holiday of flowers, Maypoles, and greenwood frivolity. It is no wonder that, as recently as 1977, Ian Anderson could pen the following lyrics for the band Jethro Tull:

“For the May Day is the great day,

Sung along the old straight track.

And those who ancient lines did ley

Will heed this song that calls them back.”



MAEVE the great queen was pacing to and fro,

Between the walls covered with beaten bronze,

In her high house at Cruachan; the long hearth,

Flickering with ash and hazel, but half showed

Where the tired horse-boys lay upon the rushes,

Or on the benches underneath the walls,

In comfortable sleep; all living slept

But that great queen, who more than half the night

Had paced from door to fire and fire to door.

Though now in her old age, in her young age

She had been beautiful in that old way

That’s all but gone; for the proud heart is gone,

And the fool heart of the counting-house fears all

But soft beauty and indolent desire. p. 52

She could have called over the rim of the world

Whatever woman’s lover had hit her fancy,

And yet had been great bodied and great limbed,

Fashioned to be the mother of strong children;

And she’d had lucky eyes and a high heart,

And wisdom that caught fire like the dried flax,

At need, and made her beautiful and fierce,

Sudden and laughing.

O unquiet heart,

Why do you praise another, praising her,

As if there were no tale but your own tale

Worth knitting to a measure of sweet sound?

Have I not bid you tell of that great queen

Who has been buried some two thousand years?

When night was at its deepest, a wild goose

Cried from the porter’s lodge, and with long clamour

Shook the ale horns and shields upon their hooks;

But the horse-boys slept on, as though some power

Had filled the house with Druid heaviness;

And wondering who of the many-changing Sidhe

Had come as in the old times to counsel her, p. 53

Maeve walked, yet with slow footfall, being old,

To that small chamber by the outer gate.

The porter slept, although he sat upright

With still and stony limbs and open eyes.

Maeve waited, and when that ear-piercing noise

Broke from his parted lips and broke again,

She laid a hand on either of his shoulders,

And shook him wide awake, and bid him say

Who of the wandering many-changing ones

Had troubled his sleep. But all he had to say

Was that, the air being heavy and the dogs

More still than they had been for a good month,

He had fallen asleep, and, though he had dreamed nothing,

He could remember when he had had fine dreams.

It was before the time of the great war

Over the White-Horned Bull, and the Brown Bull.

She turned away; he turned again to sleep

That no god troubled now, and, wondering

What matters were afoot among the Sidhe,

Maeve walked through that great hall, and with a sigh

Lifted the curtain of her sleeping-room,

Remembering that she too had seemed divine p. 54

To many thousand eyes, and to her own

One that the generations had long waited

That work too difficult for mortal hands

Might be accomplished. Bunching the curtain up

She saw her husband Ailell sleeping there,

And thought of days when he’d had a straight body,

And of that famous Fergus, Nessa’s husband,

Who had been the lover of her middle life.

Suddenly Ailell spoke out of his sleep,

And not with his own voice or a man’s voice,

But with the burning, live, unshaken voice,

Of those that it may be can never age.

He said, “High Queen of Cruachan and Magh Ai,

A king of the Great Plain would speak with you.”

And with glad voice Maeve answered him, “What king

Of the far wandering shadows has come to me?

As in the old days when they would come and go

About my threshold to counsel and to help.”

The parted lips replied, “I seek your help,

For I am Aengus, and I am crossed in love.”

“How may a mortal whose life gutters out

Help them that wander with hand clasping hand, p. 55

Their haughty images that cannot wither,

For all their beauty’s like a hollow dream,

Mirrored in streams that neither hail nor rain

Nor the cold North has troubled?”

He replied:

“I am from those rivers and I bid you call

The children of the Maines out of sleep,

And set them digging under Bual’s hill.

We shadows, while they uproot his earthy house,

Will overthrow his shadows and carry off

Caer, his blue-eyed daughter that I love.

I helped your fathers when they built these walls,

And I would have your help in my great need,

Queen of high Cruachan.”

“I obey your will

With speedy feet and a most thankful heart:

For you have been, O Aengus of the birds,

Our giver of good counsel and good luck.”

And with a groan, as if the mortal breath

Could but awaken sadly upon lips

That happier breath had moved, her husband turned

Face downward, tossing in a troubled sleep;

But Maeve, and not with a slow feeble foot,

Came to the threshold of the painted house,

Where her grandchildren slept, and cried aloud,

Until the pillared dark began to stir p. 56

With shouting and the clang of unhooked arms.

She told them of the many-changing ones;

And all that night, and all through the next day

To middle night, they dug into the hill.

At middle night great cats with silver claws,

Bodies of shadow and blind eyes like pearls,

Came up out of the hole, and red-eared hounds

With long white bodies came out of the air

Suddenly, and ran at them and harried them.

The Maines’ children dropped their spades, and stood

With quaking joints and terror-strucken faces,

Till Maeve called out: “These are but common men.

The Maines’ children have not dropped their spades,

Because Earth, crazy for its broken power,

Casts up a show and the winds answer it

With holy shadows.” Her high heart was glad,

And when the uproar ran along the grass

She followed with light footfall in the midst,

Till it died out where an old thorn tree stood.

Friend of these many years, you too had stood

With equal courage in that whirling rout; p. 57

For you, although you’ve not her wandering heart,

Have all that greatness, and not hers alone,

For there is no high story about queens

In any ancient book but tells of you;

And when I’ve heard how they grew old and died,

Or fell into unhappiness, I’ve said:

“She will grow old and die, and she has wept!”

And when I’d write it out anew, the words,

Half crazy with the thought, She too has wept!

Outrun the measure.

I’d tell of that great queen

Who stood amid a silence by the thorn

Until two lovers came out of the air

With bodies made out of soft fire. The one,

About whose face birds wagged their fiery wings,

Said: “Aengus and his sweetheart give their thanks

To Maeve and to Maeve’s household, owing all

In owing them the bride-bed that gives peace.”

Then Maeve: “O Aengus, Master of all lovers,

A thousand years ago you held high talk

With the first kings of many-pillared Cruachan. p. 58

O when will you grow weary?”

They had vanished;

But out of the dark air over her head there came

A murmur of soft words and meeting lips.


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