Just because we’ve arms doesn’t mean we can’t fly.– Gwyllm
Friday Evening… if you are in Portland or nearby!
Come to the Portland Muralist Art Show! – Opening: May 2nd, 5-9PM!
Olympic Mills Commerce Center, 107 SE Washington Street, PDX – May 2-June 28
Opening Reception: First Friday, May 2, 5-9PM
Come by, and say hello. Hugs Guaranteed!
I hope you have had a good Beltaine, and I hope the weekend will be a beautiful one for you and yours.
Much Love to my Family and Circle of Friends where ever you may be!
On the Menu:
Albert Hofmann 1906-2008
Roberto Venosa’s Talking Portrait of Terence McKenna
The Fire-Festivals of Europe – The Beltane Fires
Poetry For Beltane: Robert Graves
Steve Roach – Cloud Motion
Albert Hofmann 1906-2008
We would like to say a fond farewell to Albert Hofmann, the father of LSD, and one of the messengers of the modern age.
A man who blended science with mysticism, and practiced a deep and abiding love.
Without his work, we’d still be in the dark ages, and more than likely Turf would not be here today…
Albert died this week, 102 years of age. Of sound mind, and sound body up to his last day, he was in the midst of the alpine spring when he let go of his mortal coil.
Thank You Albert for your gifts, and I feel blessed to have been touched by the magick you brought, and how you helped shape the world as a better place.
A Good Voyage, and I hope Anita was there when you burst through the door of light.
Roberto Venosa’s Talking Portrait of Terence McKenna
The Fire-Festivals of Europe – The Beltane Fires
(From The Golden Bough)
In the Central Highlands of Scotland bonfires, known as the Beltane fires, were formerly kindled with great ceremony on the first of May, and the traces of human sacrifices at them were particularly clear and unequivocal. The custom of lighting the bonfires lasted in various places far into the eighteenth century, and the descriptions of the ceremony by writers of that period present such a curious and interesting picture of ancient heathendom surviving in our own country that I will reproduce them in the words of their authors. The fullest of the descriptions is the one bequeathed to us by John Ramsay, laird of Ochtertyre, near Crieff, the patron of Burns and the friend of Sir Walter Scott. He says: But the most considerable of the Druidical festivals is that of Beltane, or May-day, which was lately observed in some parts of the Highlands with extraordinary ceremonies. Like the other public worship of the Druids, the Beltane feast seems to have been performed on hills or eminences. They thought it degrading to him whose temple is the universe, to suppose that he would dwell in any house made with hands. Their sacrifices were therefore offered in the open air, frequently upon the tops of hills, where they were presented with the grandest views of nature, and were nearest the seat of warmth and order. And, according to tradition, such was the manner of celebrating this festival in the Highlands within the last hundred years. But since the decline of superstition, it has been celebrated by the people of each hamlet on some hill or rising ground around which their cattle were pasturing. Thither the young folks repaired in the morning, and cut a trench, on the summit of which a seat of turf was formed for the company. And in the middle a pile of wood or other fuel was placed, which of old they kindled with tein-eigini.e., forced-fire or need-fire. Although, for many years past, they have been contented with common fire, yet we shall now describe the process, because it will hereafter appear that recourse is still had to the tein-eigin upon extraordinary emergencies.
The night before, all the fires in the country were carefully extinguished, and next morning the materials for exciting this sacred fire were prepared. The most primitive method seems to be that which was used in the islands of Skye, Mull, and Tiree. A well-seasoned plank of oak was procured, in the midst of which a hole was bored. A wimble of the same timber was then applied, the end of which they fitted to the hole. But in some parts of the mainland the machinery was different. They used a frame of green wood, of a square form, in the centre of which was an axle-tree. In some places three times three persons, in others three times nine, were required for turning round by turns the axle-tree or wimble. If any of them had been guilty of murder, adultery, theft, or other atrocious crime, it was imagined either that the fire would not kindle, or that it would be devoid of its usual virtue. So soon as any sparks were emitted by means of the violent friction, they applied a species of agaric which grows on old birch-trees, and is very combustible. This fire had the appearance of being immediately derived from heaven, and manifold were the virtues ascribed to it. They esteemed it a preservative against witch-craft, and a sovereign remedy against malignant diseases, both in the human species and in cattle; and by it the strongest poisons were supposed to have their nature changed.
After kindling the bonfire with the tein-eigin the company prepared their victuals. And as soon as they had finished their meal, they amused themselves a while in singing and dancing round the fire. Towards the close of the entertainment, the person who officiated as master of the feast produced a large cake baked with eggs and scalloped round the edge, called am bonnach bea-tinei.e., the Beltane cake. It was divided into a number of pieces, and distributed in great form to the company. There was one particular piece which whoever got was called cailleach beal-tinei.e., the Beltane carline, a term of great reproach. Upon his being known, part of the company laid hold of him and made a show of putting him into the fire; but the majority interposing, he was rescued. And in some places they laid him flat on the ground, making as if they would quarter him. Afterwards, he was pelted with egg-shells, and retained the odious appellation during the whole year. And while the feast was fresh in peoples memory, they affected to speak of the cailleach beal-tine as dead.
In the parish of Callander, a beautiful district of Western Perthshire, the Beltane custom was still in vogue towards the end of the eighteenth century. It has been described as follows by the parish minister of the time: Upon the first day of May, which is called Beltan, or Baltein day, all the boys in a township or hamlet, meet in the moors. They cut a table in the green sod, of a round figure, by casting a trench in the ground, of such circumference as to hold the whole company. They kindle a fire, and dress a repast of eggs and milk in the consistence of a custard. They knead a cake of oatmeal, which is toasted at the embers against a stone. After the custard is eaten up, they divide the cake into so many portions, as similar as possible to one another in size and shape, as there are persons in the company. They daub one of these portions all over with charcoal, until it be perfectly black. They put all the bits of the cake into a bonnet. Every one, blindfold, draws out a portion. He who holds the bonnet, is entitled to the last bit. Whoever draws the black bit, is the devoted person who is to be sacrificed to Baal, whose favour they mean to implore, in rendering the year productive of the sustenance of man and beast. There is little doubt of these inhuman sacrifices having been once offered in this country, as well as in the east, although they now pass from the act of sacrificing, and only compel the devoted person to leap three times through the flames; with which the ceremonies of this festival are closed.
Thomas Pennant, who travelled in Perthshire in the year 1769, tells us that on the first of May, the herdsmen of every village hold their Bel-tien, a rural sacrifice. They cut a square trench on the ground, leaving the turf in the middle; on that they make a fire of wood, on which they dress a large caudle of eggs, butter, oatmeal and milk; and bring besides the ingredients of the caudle, plenty of beer and whisky; for each of the company must contribute something. The rites begin with spilling some of the caudle on the ground, by way of libation: on that every one takes a cake of oatmeal, upon which are raised nine square knobs, each dedicated to some particular being, the supposed preserver of their flocks and herds, or to some particular animal, the real destroyer of them: each person then turns his face to the fire, breaks off a knob, and flinging it over his shoulders, says, This I give to thee, preserve thou my horses; this to thee, preserve thou my sheep; and so on. After that, they use the same ceremony to the noxious animals: This I give to thee, O fox! spare thou my lambs; this to thee, O hooded crow! this to thee, O eagle! When the ceremony is over, they dine on the caudle; and after the feast is finished, what is left is hid by two persons deputed for that purpose; but on the next Sunday they reassemble, and finish the reliques of the first entertainment.
Another writer of the eighteenth century has described the Beltane festival as it was held in the parish of Logierait in Perthshire. He says: On the first of May, O.S., a festival called Beltan is annually held here. It is chiefly celebrated by the cow-herds, who assemble by scores in the fields, to dress a dinner for themselves, of boiled milk and eggs. These dishes they eat with a sort of cakes baked for the occasion, and having
small lumps in the form of nipples, raised all over the surface. In this last account no mention is made of bonfires, but they were probably lighted, for a contemporary writer informs us that in the parish of Kirkmichael, which adjoins the parish of Logierait on the east, the custom of lighting a fire in the fields and baking a consecrated cake on the first of May was not quite obsolete in his time. We may conjecture that the cake with knobs was formerly used for the purpose of determining who should be the Beltane carline or victim doomed to the flames. A trace of this custom survived, perhaps, in the custom of baking oatmeal cakes of a special kind and rolling them down hill about noon on the first of May; for it was thought that the person whose cake broke as it rolled would die or be unfortunate within the year. These cakes, or bannocks as we call them in Scotland, were baked in the usual way, but they were washed over with a thin batter composed of whipped egg, milk or cream, and a little oatmeal. This custom appears to have prevailed at or near Kingussie in Inverness-shire.
In the north-east of Scotland the Beltane fires were still kindled in the latter half of the eighteenth century; the herdsmen of several farms used to gather dry wood, kindle it, and dance three times southways about the burning pile. But in this region, according to a later authority, the Beltane fires were lit not on the first but on the second of May, Old Style. They were called bone-fires. The people believed that on that evening and night the witches were abroad and busy casting spells on cattle and stealing cows milk. To counteract their machinations, pieces of rowan-tree and woodbine, but especially of rowan-tree, were placed over the doors of the cow-houses, and fires were kindled by every farmer and cottar. Old thatch, straw, furze, or broom was piled in a heap and set on fire a little after sunset. While some of the bystanders kept tossing the blazing mass, others hoisted portions of it on pitchforks or poles and ran hither and thither, holding them as high as they could. Meantime the young people danced round the fire or ran through the smoke shouting, Fire! blaze and burn the witches; fire! fire! burn the witches. In some districts a large round cake of oat or barley meal was rolled through the ashes. When all the fuel was consumed, the people scattered the ashes far and wide, and till the night grew quite dark they continued to run through them, crying, Fire! burn the witches.
In the Hebrides the Beltane bannock is smaller than that made at St. Michaels, but is made in the same way; it is no longer made in Uist, but Father Allan remembers seeing his grandmother make one about twenty-five years ago. There was also a cheese made, generally on the first of May, which was kept to the next Beltane as a sort of charm against the bewitching of milk-produce. The Beltane customs seem to have been the same as elsewhere. Every fire was put out and a large one lit on the top of the hill, and the cattle driven round it sunwards (dessil), to keep off murrain all the year. Each man would take home fire wherewith to kindle his own.
In Wales also the custom of lighting Beltane fires at the beginning of May used to be observed, but the day on which they were kindled varied from the eve of May Day to the third of May. The flame was sometimes elicited by the friction of two pieces of oak, as appears from the following description. The fire was done in this way. Nine men would turn their pockets inside out, and see that every piece of money and all metals were off their persons. Then the men went into the nearest woods, and collected sticks of nine different kinds of trees. These were carried to the spot where the fire had to be built. There a circle was cut in the sod, and the sticks were set crosswise. All around the circle the people stood and watched the proceedings. One of the men would then take two bits of oak, and rub them together until a flame was kindled. This was applied to the sticks, and soon a large fire was made. Sometimes two fires were set up side by side. These fires, whether one or two, were called coelcerth or bonfire. Round cakes of oatmeal and brown meal were split in four, and placed in a small flour-bag, and everybody present had to pick out a portion. The last bit in the bag fell to the lot of the bag-holder. Each person who chanced to pick up a piece of brown-meal cake was compelled to leap three times over the flames, or to run thrice between the two fires, by which means the people thought they were sure of a plentiful harvest. Shouts and screams of those who had to face the ordeal could be heard ever so far, and those who chanced to pick the oatmeal portions sang and danced and clapped their hands in approval, as the holders of the brown bits leaped three times over the flames, or ran three times between the two fires.
The belief of the people that by leaping thrice over the bonfires or running thrice between them they ensured a plentiful harvest is worthy of note. The mode in which this result was supposed to be brought about is indicated by another writer on Welsh folk-lore, according to whom it used to be held that the bonfires lighted in May or Midsummer protected the lands from sorcery, so that good crops would follow. The ashes were also considered valuable as charms. Hence it appears that the heat of the fires was thought to fertilise the fields, not directly by quickening the seeds in the ground, but indirectly by counteracting the baleful influence of witchcraft or perhaps by burning up the persons of the witches.
The Beltane fires seem to have been kindled also in Ireland, for Cormac, or somebody in his name, says that belltaine, May-day, was so called from the lucky fire, or the two fires, which the druids of Erin used to make on that day with great incantations; and cattle, he adds, used to be brought to those fires, or to be driven between them, as a safeguard against the diseases of the year. The custom of driving cattle through or between fires on May Day or the eve of May Day persisted in Ireland down to a time within living memory.
The first of May is a great popular festival in the more midland and southern parts of Sweden. On the eve of the festival huge bonfires, which should be lighted by striking two flints together, blaze on all the hills and knolls. Every large hamlet has its own fire, round which the young people dance in a ring. The old folk notice whether the flames incline to the north or to the south. In the former case, the spring will be cold and backward; in the latter, it will be mild and genial. In Bohemia, on the eve of May Day, young people kindle fires on hills and eminences, at crossways, and in pastures, and dance round them. They leap over the glowing embers or even through the flames. The ceremony is called burning the witches. In some places an effigy representing a witch used to be burnt in the bonfire. We have to remember that the eve of May Day is the notorious Walpurgis Night, when the witches are everywhere speeding unseen through the air on their hellish errands. On this witching night children in Voigtland also light bonfires on the heights and leap over them. Moreover, they wave burning brooms or toss them into the air. So far as the light of the bonfire reaches, so far will a blessing rest on the fields. The kindling of the fires on Walpurgis Night is called driving away the witches. The custom of kindling fires on the eve of May Day (Walpurgis Night) for the purpose of burning the witches is, or used to be, widespread in the Tyrol, Moravia, Saxony and Silesia.
Poetry For Beltane: Robert Graves
On her shut lids the lightning flickers,
Thunder explodes above her bed,
An inch from her lax arm the rain hisses;
Discrete she lies,
Not dead but entranced, dreamlessly
With slow breathing, her lips curved
In a half-smile archaic, her breast bare,
The house rocks, a flood suddenly rising
Bears away bridges: oak and ash
Are shivered to the roots – royal green timber.
She nothing cares.
(Divine Augustus, trembling at the storm,
Wrapped sealskin on his thumb; divine Gaius
Made haste to hide himself in a deep cellar,
Distraught by fear.)
Rain, thunder, lightning: pretty children.
“Let them play,” her mother-mind repeats;
“They do no harm, unless from high spirits
Or by mishap.”
In The Wilderness
He, of his gentleness,
Thirsting and hungering
Walked in the Wilderness;
Soft words of grace he spoke
Unto lost desert-folk
That listned wondering.
He heard the bittern call
From ruined palace-wall,
Answered him brotherly;
He held communion
With the she-pelican
Of lonely piety.
Flocked to his homilies,
With mail of dread device,
With monstrous barbed stings,
With eager dragon-eyes;
Great bats on leathern wings
And old, blind, broken things
Mean in their miseries.
Then ever with him went,
Of all his wanderings
Comrade, with ragged coat,
Gaunt ribs — poor innocent –
Bleeding foot, burning throat,
The guileless young scapegoat;
For forty nights and days
Followed in Jesus’ ways,
Sure guard behind him kept,
Tears like a lover wept.
The White Goddess
All saints revile her, and all sober men
Ruled by the God Apollo’s golden mean –
In scorn of which we sailed to find her
In distant regions likeliest to hold her
Whom we desired above all things to know,
Sister of the mirage and echo.
It was a virtue not to stay,
To go our headstrong and heroic way
Seeking her out at the volcano’s head,
Among pack ice, or where the track had faded
Beyond the cavern of the seven sleepers:
Whose broad high brow was white as any leper’s,
Whose eyes were blue, with rowan-berry lips,
With hair curled honey-coloured to white hips.
The sap of Spring in the young wood a-stir
Will celebrate with green the Mother,
And every song-bird shout awhile for her;
But we are gifted, even in November
Rawest of seasons, with so huge a sense
Of her nakedly worn magnificence
We forget cruelty and past betrayal,
Heedless of where the next bright bolt may fall.
Steve Roach – Cloud Motion