Myth & Folklore


.Head of Dog,.. Tooth of Cat, .Skin of a Man and Ear of an Ass.
The conversion to this spell would go something like this: -
Flower of couchgrass, leaf of catnip, frond of fern and Comfrey.

Herbal knowledge is a powerful tool. It was necessary for Witches centuries ago who possessed such knowing, to disguise the names of their ingredients so, should their sacred journal fall into the wrong hands, without the corresponding Herbal Code to decipher the true meaning of the herbal ingredients, spells, potions and medicines would be useless.

Although, herbal code names may differ, the following is an example of some common code names:

A Dead Man – Ash root, carved into a crude human shape
Adders tongue – Plantain/Dogs Tooth Violet
Adders Mouth – Stitch Wort
Bats Wing – Holly leaf
Bats Wool – Moss
Bears Ear – Auricula
Bears Foot – Stinking Hellebore
Beehive – Snail Plant
Beggars Tick – Cockhold
Birds Eye – False Hellebore
Birds tongue – European Ash
Blood – Elder sap
Bloody Fingers – Foxglove
Blue Jay – Bay laurel
Brains – Congealed gum from a cherry tree
Bulls Blood – Horehound
Bulls eyes – Marsh Marigold
Bulls Foot – Coltsfoot
Calfs Snout – Toadflax
Cat – Catnip
Catgut – Hoary Pea
Cats Eye – Star Scabious
Cats Foot – Canada Snake Root
Cats Paw – Ground Ivy
Cats Milk – Wart wort
Chicken Toe – Crawley Root
Cocks Comb – Yellow Rattle
Corpse Candles – Mullein
Cows Tail – Canada Fleabane
Crow Foot – Cranesbill
Cuckoo – Orchis, plantain
Devils Milk – Cranesbill
Dog – Couch grass
Doves Foot – Cowage Plant
Dragons Claw – Crawley Root
Dragons Scales – Bistort leaves
Ducks Foot – American Mandrake
Ear of an Ass – Comfrey
Ears of a Goat – St Johns wort
Eyes – Eyebright or daisy
Fairy Fingers/Gloves – Foxglove
Fingers – Cinquefoil
Flesh and Bone – Tormentil
Fox tale – Club Moss
Frog – Cinquefoil
Frogs Foot – Bulbous Buttercup
Goats Beard – Vegetable Oyster
Goats Foot – Clover
Hair – Maidenhair fern
Hand – The unexpanded frond from a male fern
Hawk – Hawkweed
Heart – Walnut
Horses Tail – Scouring Rush
Horses Tongue – Harts Tongue
Hounds Tongue – Vanilla leaf
Lamb – Lambs lettuce
Lambs Tongue – Ribwort Plantain
Linnet – Eyebright
Lizard – Calamint
Lions Tooth – Dandelion
Mothers Heart – Shepherds Purse
Mouse Ear – Mouse Blood Wort
Mouse Tail – Common Stonecrop
Negro Head – Vegetable Ivory
Nightingale – Hop
Old Mans Beard – Fringe Tree
Ox Tongue – Bugloss
Rabbits Foot – Field Clover
Rat – Valerian
Sheep – Dandelion
Shepherds Heart – Shepherds Purse
Skin of a Man – Fern
Skull – Skullcap
Snake – Bistort or Fennel
Snake Head – Balmony
Snake Milk – Blooming Spurge
Snakes Tongue – Adders Tongue Fern
Squirrel Ear – White Plantain
Stag Horn – Club Moss
Toad – Toadflax
Wolfs claw – Lycopodium
Wolfs foot – Bugle Weed
Toad – Sage
Tongue of Dog – Hounds tongue
Tooth or Teeth – Pinecones
Urine – Dandelion
Unicorn Horn – True Unicorn Root
Worms – Thin roots
Weasel – Rue
Woodpeckers – Peony

It was also said that when the recipe called for a certain part of something, the following section of the herb was used:

The Eye – Inner part of a blossom
The Guts – The roots and stalk
The Hair – Dried, stringy herb
The Head – The flower
The Heart – A bud, or a bit seed
The Paw, foot, leg wing, toe or scale – The leaf
The Privates – The seeds
The Tail – The stem
The Tongue – The petal
The Tooth – The leaf, seed pod

For more information on individual herbs refer to the herb section in the tools of trade menu on the site.

*Source material included:
(Minnesota: Encyclopaedia of Wicca and Witchcraft. Raven Grimassi, Llewellyn Publications 2000)

(Minnesota: Bucklands Complete Book of Witchcraft, Raymond Buckland – Llewellyn Publications 2000)

Shakespeare’s words in MacBeth are dotted with herbal lore. Here are some of the ‘translations’ of what the ‘witches’ might have put in their cauldron:

Eye of Newt – any of the ‘eye’ flowers such as daisy, horehound, bachelor’s buttons, etc.
Toe of Frog – buttercup
Wool of Bat – holly leaves
Tongue of Dog – houndstongue
Lizard’s Leg – a creeping plant such as ivy
Scale of Dragon – leaf of dragonwort, tarragon
Tooth of Wolf – leaf of wolfsbane
Gall of Goat – honeysuckle or st. John’s wort
Nose of Turtle – turtle’s cap
Adder’s Fork – bistort
Tiger’s Chaundron – lady’s mantle

from: The Magical Almanac, 1993, Scott Cunningham

The Witches Chant from Macbeth

Round about the couldron go:
In the poisones entrails throw.
Toad,that under cold stone
Days and nights has thirty-one
Sweated venom sleeping got,
Boil thou first in the charmed pot.
Double,double toil and trouble;
Fire burn and cauldron bubble.

Fillet of a fenny snake,
In the cauldron boil and bake;
Eye of newt and toe of frog,
Wool of bat and tongue of dog,
Adder’s fork and blindworm’s sting,
Lizard’s leg and howlet’s wing.
For charm of powerful trouble,
Like a hell-broth boil and bubble.
Double,double toil and trouble;
Fire burn and couldron bubble.

Scale of dragon,tooth of wolf,
Witch’s mummy, maw and gulf
Of the ravin’d salt-sea shark,
Root of hemlock digg’d in the dark,
Liver of blaspheming Jew;
Gall of goat; andslips of yew
silver’d in the moon’s eclipse;
Nose of Turk, and Tartar’s lips;
Finger of birth-strangled babe
Ditch-deliver’d by the drab,-
Make the gruel thick and slab:
Add thereto a tiger’s chaudron,
For ingrediants of our cauldron.
Double,double toil and trouble,
Fire burn and cauldron bubble.

THE HORSESHOE

The horseshoe is usually associated with good luck. It was also thought to resemble the horned cresent of the new moon, which as you know is highly powerful and was also seen as a female sexual symbol. However, long ago it was also used to repel things that people thought to be evil, namely witches, devils, faeries and the evil eye.

To keep evil things from barns, homes and churches a horseshoe was nailed up- sidedown over the doorway. The iron content of the horseshoe was supposed to keep evil from crossing the threshold. An old irsh custom was to nail just a piece of a horseshoe to the threshold to keep faeries out of your home. If you put a horseshoe in your chimney, then witches couldn’t fly down it and into your home either and if you nailed one to your bed, it was said to keep away nightmares and demons.

As a good luck charm the horseshoe must be hung with the ends pointing up, this way the good luck doesn’t drain out. It must also be lost by a horse before being found. The thing to remember is that once you hang your charm it should not be taken down or else you will lose your protection and/ or your good luck.

[Tylwyth-Teg]

Cherokee Star Constellation – Prophecy of the Rattlesnake

The Stars above and its configurations hold TIME UNTIME within its grasp upon all life. As all cultures sustain a Zodiac system written upon Time Untime so also the Chickamaugan Cherokee of the Americas hold also an Ancient Zodiac of the heavens.

Within the Zodiac of the Heavens of the Chickamauga Cherokee are etched Ancient designs written upon and within the lines of seeing. The Cherokee Zodiac is alive and moves and spins upon the rings of TIME UNTIME. As the main outline remains its hold and is stationed in the sky of stars its movement within that frozen outline does indeed change with the movements of the other elements. Elements within the rotations planets, stars, and bodies of the heavens. As other cultures station their Zodiac as a permanent fixture the Cherokee Zodiac morphs or changes and becomes as if ALIVE. Always Alive, breaths, lives, and takes upon each constellation its own deeming of things, Time, Untime, and among those things, PROPHECY.

The Constellations of the Chickamaugan Cherokee are 13 fold which contain the characterizations of mainly animals. Among the many design configurations seen written upon the stars are the designs of animals, objects, and many other elements of TIME UNTIME. The figures of the sky are totally different from other cultures of the Zodiac except for a rare few which seem to be similar. The only one which seems to relative to similarity is found within the Cherokee Constellation Scorpion and Snake and this in relation to others as Scorpio and Serpent.

This is the story of only one of those constellations. This is of the Cherokee Constellation Rattlesnake. And within this one Constellation is found a PROPHECY. Within the Rattlesnake of the Heavens is found TIME UNTIME foretold since the dawn of TIME.

In the sky is found the figure of a Snake. And upon this snake it is the outline of a Rattlesnake. Sometimes the Serpent and the Rattlesnake take on its bearing of one or the other but the Snake of the Rattlesnake is ITS design.

The Cherokee Rattlesnake Constellation is not like other cultures of the world. The Cherokee Rattlesnake in the Heavens has a head and winds itself back and forth with its body as in sidewinding itself to its tail. The boundary of the Rattlesnake is unlike the boundaries of other Zodiac cultures. In the Heavens the Pleiades Star System is found as the tip of the Rattlesnake tail.

The Rattlesnake of the Cherokee is very sacred and its sacredness is written even in the Heavens. Upon the mouth of the Rattlesnake is found 52 scales. These scales in number of 52 is written upon the Calendar of the Cherokee and upon the wheels and rings of TIME UNTIME. The Calendar of the Cherokee spins upon wheels and rings as a sophisticated dating system. A dating system that not only tells TIME of events, people, places, and things but also a very holy and sacred element within the Cherokee culture itself of ALL THINGS.

The Rattlesnake can sometimes be imaged as a serpent. To be a Serpent or to be the Rattlesnake depends on the knowing of the TIMES and TIMES of TIME UNTIME. To know the culture of the Cherokee and its Ancient design upon LIFE. One MUST know the things of TIME UNTIME in order to place the constellation as a Rattlesnake or a Serpent. But this is another story.

The stationary outline is always of the Rattlesnake. However upon the wheels of the Cherokee calendar is also found when where how what who in its changing and transformation. The transformation is not the changing of the shape of the Rattlesnake but the addition or subtraction of elements upon the snake itself. These things also tell the tales of the universe and all its bearing of what was, what is, and to be.

On the Cherokee Calendar a great thing is foretold of things about to take shape within all things upon the earth, the heavens, and the universe. And the Rattlesnake Constellation is one of those which speaks as a voice of TIME UNTIME of things to be.

Upon the Cherokee Calendar Rings and written in the Star Constellation Rattlesnake is a prophecy of TIME UNTIME.

And so it is thus foretold ….

When the Earth sees the fingers of Spearfinger strike Jupiter, when the ages of the Rings and wheels tell it is the ending of the ages of cycles of 5, this will be the sign for the whole earth, for all the earth will see this thing, to wake up from sleep. These fingers that stuck Jupiter was the comet fragments that hit Jupiter in the 1990s and the whole earth took of is majesty. This was the sign foretold on the Calendar for the Cherokee people to WAKE UP to come out of sleep.

The Cherokee Calendar also speaks its voice telling that at this time of the fingers striking Jupiter that Orion Star System will awaken. And the Pleiades and Orion will war once again as in old. Jupiter and Venus will awaken to its destiny of TIME UNTIME of cycles. Orion will WAR with Pleadies, Jupiter will WAR with Venus. The time of the Cherokee UKU’s will be at hand.

In the year 2004 and 2012 an alignment will take place both on the Cherokee Calendar and in the heavens of the Rattlesnake Constellation both. It is the time of the doublehead serpent stick. It is the time of the Red of Orion and Jupiter against White Blue of Pleadies and Venus. It is the time of the Uku’s choosing. It is the time of the Beloved Woman and MYSTERIES OF TIME UNTIME. It is the Time Untime of the THUNDERBOLT and the spirits of Lightning Mountains.

In the year 2004 and 2012 the Cherokee Rattlesnake Constellation will take on a different configuration. The Snake itself will remain, however, upon the Rattlesnake shall be added upon its head feathers, its eyes will open and glow, wings spring forth as a winged Rattlesnake, it shall have hands and arms and in its hands shall be found a bowl. The bowl will hold blood. Upon its tail of 7 rattles shall be the glowing and movement of Pleiades.

The Rattlesnake shall become a FEATHERED RATTLESNAKE or FEATHERED SERPENT of TIME UNTIME.

And upon the Rattlesnake is also the Milky Way. A crossing of the Milky Way shall be seen at these times.

For the center of the Universe is what many know as the Constellation Sagittarius by modern man. But upon this constellation of is also found the Pleiades Star system which is what is different in the boundary of others and the Cherokee Zodiac.

The Milky Way is ALSO a Tree … STONE TREE. And upon Stone Tree is as a Tree with a tree trunk, branches, a top, and even roots. The Flower and the Tree is also a tassel as corn. And upon the flower and the tree is the TREE OF LIFE. REBIRTH, RENEWAL, NEW.

And the Cherokee Calendar shall end in the year 2012. But upon the times just prior shall be the Feathered Serpent and its prophecy.

Upon the Heavens design, within the Cherokee Rattlesnake Constellation, it is written. And upon the Rings of TIME UNTIME of the Cherokee Calendar it also says BEHOLD RATTLESNAKE CONSTELATION. And Remember.

The Rings of the Cherokee Calendar are read by the winding motion of the Rattlesnake. To Add or to subtract TIME UNTIME. To MOVE the Wheels backward or forward, to add a wheel to move the rings, to tell the tale what was, what is, and to be. The Rattlesnake and it design tells the movement of the RINGS OF TIME.

And in the sky heavens the motions of the movement of stars, planets, and life tell the tale of its bearing. For all is as the winding of the Rattlesnake. And in the year 2004 the Morning Star shall be first and in the year 2012 the Evening Star shall be first. And upon those years the crown of the Feathered Serpent shall bear its colors and honor. The hands shall hold the bowl and the tail shall be as the roots of a Tree, The Pleaides Tree of the beginning.

And in the Year 2004 and 2012 shall be the TIME UNTIME of the Feathered Serpent of the Sky Heavens. And the Rings shall turn upon those years of prophecy foretold on the Rings of TIME UNTIME. And Ywahoo Falls Kentucky shall sing of Venus and the Feathered Rattlesnake.

For this is not all the prophecy not all the things thereof. For if it was meant for one to know and I give only part, then you have received a great gift. For if I tell all and it was not meant for one to know then I have waisted my breath. For this is a sacred thing, the Venus Alignment and the Feathered Serpent of the Heavens.

And in the Year 2012 the Cherokee Calendar Ends. And all is reborn. For the Feathered Rattlsnake comes and shall be seen in the heavens in the year 2004 to 2012.

In the south of the americas … it is related as the coming of Quetzalcoatl. The Ancient Cherokee relate it as the coming of the Pale One once again.

The Rattlesnake Constelation shall appear with the Venus Alignment. The Stars of the Heavens of the Cherokee Zodiac, the Rings of the Calendar, and The Venus Alignment tell the story of a Chickamaugan Prophecy. For they all are aligned in the year 2004 to 2012.


Monster With The White Eyes

Handed down as a traditional Cherokee story from grandmother to grandchild, the storyteller cautions that long ago before the Europeans discovered Turtle Island and her indigenous people, the elders of those people warned of the monsters with white eyes yet to come.

Similar stories are to be found among the Aztecs and Mexican people.

The spirits foretold that the monster with white eyes would cross the great eastern water.

The monster would possess evil and terrifying power, and would wreak destruction in its path.

The spirits of the animals and trees began to wither.

Prophecy states that Mother Earth herself would be devastated and her heartbeat would become faint. The monster was said to devour the children of Turtle Island tribe by tribe, with no escape.

If one did survive, its spirit would be dead since it would now be lost and have no connection to its ancestors.

The story tells that one day the Earth would begin to sing a death song due to the severity of the harsh conditions.

When this happens, the children of the people who followed the white-eyed monster to the island would look into their hearts and realize that they faced annihilation at the hands of their fathers.

They would find that the spirits of the children of the tribes had been reborn, waiting to guide the children of the white-eyed monster.

The few keepers of the truth would emerge, becoming strong enough to overcome the power of the white-eyed monster, restoring Mother Earth back to health.

The children of the tribes of Turtle Island would lead the people back to the right way. The races would live in peace, the spirit of the animals and trees would return to safety, and the monster with white eyes would fail to exist.

Other such prophecies are to be found in the Cherokee Legend of the White Snake.

[Snake is a metaphor for DNA]


Legend of the Keetoowahs

Cherokee occasionally refer to themselves as Ani-Kituhwagi, (Keetoowah) ‘the people of Kituhwagi’, after the ancient nucleus city of the Cherokee. The Legend of the Keetoowahs places the tribe on an island in the Atlantic Ocean east of South America. Seventy tribes attempted attack on the Keetoowahs, but the Keetoowah were granted victory through the assistance of spirit-warriors.

As the story tells us, Ner-du-er-gi, the last warrior of the attackers, was overlooking the valley camp below, from upon a mountain top, when he saw smoke arising from the camp that extended up beyond the clouds, divided into three parts, with an arrow-holding eagle in the center. The warrior and his followers witnessed this miraculous event. Ner-du-er-gi then ordered his warriors not to attack the Keetoowahs for they were protected, and if attacked, the warrior knew he would surely be destroyed.

The Great Spirit granted the Keetoowahs a grand mysterious power to only be utilized in the best interest of their people. However, some of the wise people began to use their wisdom for unfruitful purposes. The Great Spirit instructed them to take their white fire and move away, heading to Asia, India and North America. Some of the large cities the new travelers claimed sank into the ocean and were no more.

Legend has it The Great Spirit turned to the peoples of America and guided them. They too began to violate their teachings by committing murders and feuding with the seven clans. The seven clans with their medicine men met around a fire to request guidance from The Great Spirit. The most truthful seven holy men selflessly gave of themselves for the tribe.

They carried medicine deerskin and medicine tobacco. The medicine men spread out the deerskin and prayed. They blew smoke over the deerskin, and watched the smoke trails for a sign from The Great Spirit. Inspiration led the medicine men to travel up to the top of a mountain, each day one new medicine man for seven days.

On day seven, a messenger came down from The Great Spirit, appeared in a bright light, and stated that The Great Spirit heard the prayers of the medicine men and held passion for their people. First, the men were told that they would someday fly in the air. The messenger warned of an enemy white ball from the east traveling their way, but that their grandchildren¹ s feet were facing toward Tsusginai – west – the ‘ghost land’.

The messenger warned of trials on the edge of the prairie, with tribes dividing into different factions and their blood evolving into only half of their heritage. The messenger forewarned that families would divide and disregard chiefs, leaders and medicine men. The schools would teach important knowledge to all the people and the young people would return to point rudely at the elders.

However, if the younger generation would heed The Great Spirit’s instruction, a chance would exist for the people to turn back east, otherwise they would go to Tsusginai then to the coast, then leave by boat, never to return. They were given the ‘Keetoowah’ namesake and were instructed to return to their fire for worship, and prophesy to their people.


1986 Continental Indigenous Council,
Fairbanks, Alaska By Lee Brown, Cherokee
There was the cycle of the mineral, the rock. There was the cycle of the plant. And now we are in the cycle of the animal coming to the end of that and beginning the cycle of the human being. When we get into the cycle of the human being, the highest and greatest powers that we have will be released to us.

At the beginning of this cycle of time, long ago, the Great Spirit made an appearance and gathered the peoples of this earth together, and said to the human beings. “I’m going to send you to four directions and over time I¹m going to change you to four colors. I’m going to give you some teachings, and you will call these the Original Teachings; when you come back together with each other, you will share these so that you can live and have peace on Earth, and a great civilization will come about. During the cycle of time, I’m going to give each of you two stone tablets. When I give you those stone tablets, don’t cast them upon the ground. If any of the sisters and brothers cast their tablets on the ground, not only will human beings have a hard time, but almost the earth itself will die.”

And so He gave each of us a responsibility, and we call that the Guardianship.

To the Indian people, the red people, He gave the Guardianship of the Earth. We are to learn during this cycle of time the teachings of the Earth; the plants that grow from the Earth; the foods that you can eat, and the herbs that heal. Then, when we came back together with the other sisters and brothers, we could share this knowledge with them. Something good was to happen on the Earth.

To the South He gave the yellow race of people the Guardianship of the Wind. They were to learn about the sky and breathing and how to take that within ourselves for spiritual advancement. They were to share that with us at this time.

To the West He gave the black race of people the Guardianship of the Water. They were to learn the teachings of the water, which is the chief of the elements, being the most humble and the most powerful. The elders have told me that the black people would bring the teachings of the water.

To the North He gave the white race of people the Guardianship of the Fire. If you look at the center of many of the things they do, you will find the fire. They say a light bulb is the white man’s fire. If you look at the center of a car you will find a spark. If you look at the center of the airplane and the train you will find the fire. The fire consumes, and also moves. This is why it was the white sisters and brothers who began to move upon the face of the earth and reunite us as a human family.

And so a long time passed, and the Great Spirit gave each of the four races two stone tablets. Ours are kept at the Hopi Reservation in Arizona at Four Corners Area on Third Mesa. I talked to people from the black race, and their stone tablets are at the foot of Mount Kenya. They are kept by the Kukuyu Tribe. I was at an Indian spiritual gathering about 15 years ago.

A medicine man from South Dakota put a beaded medicine wheel in the middle of the gathering. It had the four colors from the four directions; he asked the people, “Where is this from?” They said, “Probably Montana, or South Dakota, maybe Saskatchewan. ” He said, “This is from Kenya.” It was beaded just like ours, with the same colors.

The stone tablets of the yellow race of people are kept by the Tibetans. If you went straight through the Hopi Reservation to the other side of the world, you would come out in Tibet. The Tibetan word for sun is the Hopi word for moon, and the Hopi word for sun is the Tibetan word for moon.

The guardians of the traditions of the people of Europe are the Swiss. In Switzerland, they still have a day when each family brings out its mask. They still know the colors of the families, and they still know the symbols, some of them. Each of these four peoples happen to live in the mountains.

Each of the four races went to their directions and learned their teachings. It was in Newsweek not long ago that eight out of ten foods that people eat on the earth are developed here in the western hemisphere because that is our Guardianship — to learn the teachings of the earth and the things that grow from the Earth. We were given a sacred handshake to demonstrate, when we came back together as sisters and brothers, that we still remember the teachings.

It was indicated on the stone tablets that the Hopis had that the first sisters and brothers who would come back to them would come as turtles across the land. They would be human beings, but they would come as turtles. So when the time came close, the Hopis were at a special village to welcome the turtles that would come across the land.

They got up in the morning and looked out at the sunrise. They looked out across the desert, and they saw the Spanish conquistadores coming, covered in armor, like turtles across the land. So this was them. So they went out to the Spanish man, and they extended their hand, hoping for the handshake. But into the hand the Spanish man dropped a trinket. And so word spread throughout North America that there was going to be a hard time, that maybe some of the brothers and sisters had forgotten the sacredness of all things and all the human beings were going to suffer for this on the Earth.

So tribes began to send people to the mountains to have visions to try to figure out how they could survive. At that time there were 100,000 cities in the Mississippi Valley alone, called the mound civilization: cities built on great mounds. Those mounds are still there. They began to try to learn to live off the land because they knew a hard time was going to come. They began to send people to have visions to see how we could survive this time. They were told in the prophecies that we should try to remind all the people that would come here of the sacredness of all things. If we could do that, then there would be peace on Earth. But if we did not do that, if we had not come together as a human family, the Great Spirit would grab the earth with His hand and shake it.

The elders on the west coast prophesied that they would then begin to build a black ribbon. And on this black ribbon there would move a bug. And when you begin to see this bug moving on the land, that was the sign for the First Shaking of the Earth. The First Shaking of the Earth would be so violent that this bug would be shaken off the earth into the air and it would begin to move and fly in the air. And by the end of this shaking this bug will be in the air around the world. Behind it would be a trail of dirt and eventually the whole sky of the entire earth would become dirty from these trails of dirt, and this would cause many diseases that would get more and more complicated. So the bug moving on the land, of course it¹s easy to see now. In 1908 the Model-T Ford was mass-produced for the first time. So the elders knew the First Shaking of the Earth was about to come about — that was the First World War.

In the First World War the airplane came into wide usage for the first time. That was that bug moving into the sky. And so they knew something very important would happen. There would be an attempt to make peace on earth on the west coast of this land, and so the elders began to watch for this. They began to hear that there was going to be a League of Nations in San Francisco, so the elders gathered in Arizona around 1920 or so, and they wrote a letter to Woodrow Wilson. They asked if the Indian people could be included in the League of Nations.

The United States Supreme Court had held that a reservation is a separate and semi-sovereign nation, not a part of the United States but protected by it. This became a concern because people didn¹t want the reservations to become more and more separate. They didn¹t want them to be considered nations. So they did not write back, and the Native people were left out of the League of Nations so that circle was incomplete. In the League of Nations circle there was a southern door, the yellow people; there was a western door, the black people; there was a northern door, the white people; but the eastern door was not attended. The elders knew that peace would not come on the Earth until the circle of humanity is complete, until all the four colors sat in the circle and shared their teachings, then peace would come on earth.

So they knew things would happen. Things would speed up a little it. There would be a cobweb built around the earth, and people would talk across this cobweb. When this talking cobweb, the telephone, was built around the earth, a sign of life would appear in the east, but it would tilt and bring death (the swastika of the Nazis). It would come with the sun. But the sun itself would rise one day, not in the east but in the west (the rising sun of the Japanese Empire).

So the elders said, “When you see the sun rising in the east, and you see the sign of life reversed and tilted in the east, you will know that the Great Death is to come upon the earth. Now is when the Great Spirit will grab the earth again in His hand and shake it, and this shaking will be worse than the first.”

So the sign of life reversed and tilted, we call that the Swastika, and the rising sun in the east was the Rising Sun of Japan. These two symbols are carved in stone in Arizona. When the elders saw these two flags, they knew that these were the signs that the earth was to be shaken again.

The worse misuse of the Guardianship of the fire is called the gourd of ashes. They said the gourd of ashes will fall from the air. It will make the people like blades of grass in the prairie fire, and things will not grow for many seasons. The atomic bomb, the gourd of ashes, it was the best-kept secret in the history of the US. The elders wanted to speak about it in 1920.

They would have spoken of it and foretold its coming if they could have entered into the League of Nations. The elders tried to contact President Roosevelt to ask him not to use the gourd of ashes because it would have a great effect on the earth and eventually cause even greater destruction and a the Third Shaking of the Earth, the Third World War.

So they knew after the Second Shaking of the Earth when they saw the gourd of ashes fall from the sky, there would be an attempt to make peace on the other side of this land. And because the peace attempt on the west coast had failed, they would build a special house on the east coast of this Turtle Island, and all the nations and peoples of the Earth would come to this house, and it would be called the House of Mica, and it would shine like the mica on the desert shines.

So the elders began to see they were building the United Nations made out of glass that reflects like the mica on the desert so they knew this was the House of Mica, and all the peoples of the earth should go to it. So they met and talked about this. They said that in the 1920’s they had written and they had not been responded to, so they said this time we¹d better go to the front door of the House of Mica because things might get a lot worse.

So elders representing a number of tribes drove to New York City. When the United Nations opened, they went to the front door of the house of Mica and they said these words, “We represent the indigenous people of North America, and we wish to address the nations of the Earth. We’re going to give you four days to consider whether or not we will be allowed to speak.”

They retreated to one of the Six Nations Reserves in New York State. Four days later they came back, and I believe the nations of the earth heard that the Indians had come to the door. And they voted to let the Indians in. They wanted to hear what they had to say. But the United States is one of five nations of the United Nations with a veto power, and still they were concerned because this time the Native sovereignty was even stronger. And I believe they vetoed the entrance of the Native people.

So then they knew other things would happen on the Earth. So they retreated to the Six Nations Reserve, and they talked about this, and they said the time is really getting close now — 1949. They said, “We’re going to divide the United States into four sections, and each year we¹re going to have a gathering. We¹re going to call these the White Roots of Peace Gatherings.”

They began to have these around 1950. And they authorized certain people to speak in English for the first time about these prophecies.

One that I used to listen to many times, over and over, was Thomas Banyaca. He was authorized to speak in English about what was on the stone tablets, and he has dedicated his life to doing this. And they began to tell us at these gatherings, “You’re going to see a time in your lifetime when the human beings are going to find the blueprint that makes us.”

They call that now DNA, deoxyribonucleic acid. They said, “They’re going to cut this blueprint.”

They call that now genetic splicing. And they said they’re going to make new animals upon the Earth, and they’re going to think these are going to help us. And it’s going to seem like they do help us. But maybe the grandchildren and great-grandchildren are going to suffer.

The elders said long ago, “They will release these things, and they will use them.” This is going to be released not too long from now. They are making new animals. The elders talked about this. “You will see new animals, and even the old animals will come back, animals that people thought had disappeared. They will find them here and there. They¹ll begin to reappear.”

“You’re going to see a time when the eagle will fly its highest in the night, and it will land upon the moon. And at that time, many of the Native people will be sleeping, which symbolically means they have lost their teachings. We’re at that time now. The Eagle has landed on the moon, 1969. When that spaceship landed, they sent back the message, “The Eagle has landed.”

Traditionally, Native people from clear up in the Inuit region have shared with us this prophecy, clear down to the Quechuas in South America.

At this time you’re going to see that things will speed up, that people on the Earth will move faster and faster. Grandchildren will not have time for grandparents. Parents will not have time for children. It will seem like time is going faster and faster. The elders advised us that, as things speed up, you yourself should slow down. The faster things go, the slower you go. Because there”s going to come a time when the Earth is going to be shaken a third time. The Great Spirit has shaken the Earth two times: the First and Second World Wars to remind us that we are a human family, to remind us that we should have greeted each other as brothers and sisters. We had a chance after each shaking to come together in a circle that would have brought peace on earth, but we missed that.

By Linda Kerr

Origins of the Faerie Faith

Our background is a little fuzzy, but I will relate everything that can be
backed up with facts, and leave out the nice little legends we have about
ourselves, on the basis that they may or may not be true.

The Faerie Faith as we know it is in no way connected to the gay men’s group,
the Radical Fairies, or to the Faerie Tradition which Starhawk is involved in.
Our tradition, the Faerie Faith, was brought to the states in the early 1960’s
from Great Britain. Supposedly, Margaret Lumeley Brown, who was in a study group
with Dion Fortune, gave Mark Roberts the essence of the Faerie Faith tradition
as she understood it. He then returned to the States with a vision to start a
path called Hyperborea.

Epona met Mark Roberts in Atlanta, Georgia in 1979. Their paths split over the
vision of Hyperborea, but the teachings of the Faerie Faith fell on fertile
ground with Epona. After Roberts moved back to Dallas in 1981, Epona continued
in her exploration of the Faerie Faith, developing greater insights into its
mysteries.

The Faerie Faith

The most unique thing about the Faerie Faith is the fact that it recognizes the
energies and impacts of the different times of the year. These energies can be
correlated to the 13 lunar months of the Celtic Tree Calendar. We study the
different properties of these energies, and have developed an understanding of
them and how they affect us in real life. Although we gleaned our basic
assumptions and information on the Calendar from The White Goddess by Robert
Graves, the vast majority of our material is unpublished and based on personal
understanding and enlightenment and our experience of the lunar energies. This
understanding has developed from living the lunar energies, and we have seen its
validity increase yearly.

There are other groups who work with the Tree Calendar, but none that we have
met seem to go beyond using it strictly as a calendar system. In other words,
working with the lunar energies, harmonies, mysteries, etc., and how they affect
our moods and lives seems to be a unique thing. (See Explanation of the Celtic
Tree Calendar.)

Other facets of the Faerie Faith include our interaction with nature spirits,
devas, angels, fairies, etc.  We follow a set of tenets and ideals, which say:

Another main focus of the Faerie Faith tradition is the Huna philosophy from
Hawaii. We also study Jungian psychology, particularly the anima and the animus,
and how we can bring the two into balance in ourselves; dowsing; earth energies
and ley lines; Native American spirituality; women’s mysteries and spirituality.
We place a strong emphasis on ethics and morality, as well as (or
especially)personal transformation.

New students are first `adopted’ into our `family.’ There is a High Priestess,
and possibly a High Priest. Students have a long reading list of books, lots of
handouts, and multitudinous other things to read. They must go through a minimum
of one year’s training and experience each of the 13 lunar rituals. After this
one-year minimum period, and only if they are ready, having shown that they have
advanced spiritually, emotionally, and personally, they can be initiated and
become a priest or priestess. T his is similar to most groups’ 2nd degree
initiation rite. The initiates then begin to study the 5 solar trees, whose
energies are much more intense than the lunar energies. After a period of a
couple more years, if they have advanced, and show spiritual and emotional
maturity and responsibility, they can go through their `Fifth Solar,’ and become
a High Priestess or High Priest. This is similar to a 3rd degree initiation
rite. Epona is a High Priestess, as is Linda Kerr.

The Garden Club

Epona stayed in Atlanta, and formed a coven called The Garden Club in 1987. We
were trained in the Faerie Faith tradition. With Epona as our High Priestess, we
had 6 other regular members for a period of about 5 years.  After we disbanded
as a coven on Winter Solstice, 1992, the name The Garden Club became an umbrella
/community name, encompassing both inner and outer court folks and other friends
in Atlanta, GA and Auburn, AL.

The Broomsticks

A new Faerie Faith coven was started in Auburn, Alabama by Linda Kerr in 1991,
who was still an active member of The Garden Club coven in Atlanta.  At Winter
Solstice, 1992, Linda received her 5th Solar; i.e., her 3rd degree initiation;
and became a High Priestess in her own right.  Since then, this new coven,
called the Broomsticks, has evolved, and now has 4 regular members, with Linda
as the High Priestess.  As it is our tradition for a senior student to take on a
student of his/her own when they feel ready, as Linda did in 1990, one of our
members now has his first student.

For more information, visit <http://www.faeriefa ith.net>

Tatterhood

Norway

Once upon a time there was a king and a queen who had no children, and that made the queen very sad. She seldom had a happy hour. She was always crying and complaining, and saying how dull and lonesome it was in the palace. “If we had children there would be life enough,” she said. Wherever she went in all her realm she found God’s blessing in children, even in the poorest hut. And wherever she went she heard women scolding their children, and saying how they had done this and that wrong. The queen heard all this, and thought it would be so nice to do as other women did. At last the king and queen took into their palace an adopted girl to raise, that they might always have her with them, to love her if she did well, and scold her if she did wrong, like their own child.

One day the little girl whom they had taken as their own, ran down into the palace yard, and was playing with a golden apple. Just then an old beggar woman came by, who had a little girl with her, and it wasn’t long before the little girl and the beggar’s child were great friends, and began to play together, and to toss the golden apple about between them. When the queen saw this, as she sat at a window in the palace, she tapped on the pane for her foster daughter to come up. She went at once, but the beggar girl went up too; and as they went into the queen’s apartment, each held the other by the hand. Then the queen began to scold the little lady, and to say, “You ought to be above running about and playing with a tattered beggar’s brat.” And she started to drive the girl down the stairs.

“If the queen only knew my mother’s power, she’d not drive me out,” said the little girl; and when the queen asked what she meant more plainly, she told her how her mother could get her children if she chose. The queen wouldn’t believe it, but the girl insisted, and said that every word of it was true, and asked the queen only to try and make her mother do it. So the queen sent the girl down to fetch up her mother.

“Do you know what your daughter says?” asked the queen of the old woman, as soon as ever she came into the room.

No, the beggar woman knew nothing about it.

“Well, she says you can get me children if you will,” answered the queen.

“Queens shouldn’t listen to beggar girls’ silly stories,” said the old woman, and walked out of the room.

Then the queen got angry, and wanted again to drive out the little girl; but she declared it was true every word that she had said.

“Let the queen only give my mother something to drink,” said the girl; “when she gets tipsy she’ll soon find out a way to help you.”

The queen was ready to try this; so the beggar woman was fetched up again, and treated with as much wine and mead as she wanted; and so it was not long before her tongue began to wag. Then the queen came out again with the same question she had asked before.

“Perhaps I know one way to help you,” said the beggar woman. “Your majesty must make them bring in two pails of water some evening before you go to bed. Wash yourself in each of them, and afterwards throw the water under your bed. When you look under your bed the next morning, two flowers will have sprung up, a beautiful one and an ugly one. Eat the beautiful one but leave the ugly alone. Be careful not to forget this last bit of advice.” That was what the beggar woman said.

Yes, the queen did what the beggar woman advised her to do; she had the water brought up in two pails, washed herself in them, and emptied them under the bed; and when she looked under the bed the next morning, there stood two flowers; one was ugly and foul, and had black leaves; but the other was so bright, and fair, and lovely, she had never seen anything like it, so she ate it up at once. But the pretty flower tasted so sweet, that she couldn’t help herself. She ate the other one too, for, she thought, “I’m sure that it can’t hurt or help me much either way.”

Well, sure enough, after a while the queen was brought to bed. First of all, she had a girl who had a wooden spoon in her hand, and rode upon a goat. She was disgusting and ugly, and the very moment she came into the world she bawled out “Mamma.”

“If I’m your mamma,” said the queen, “God give me grace to mend my ways.”

“Oh, don’t be sorry,” said the girl on the goat, “for one will soon come after me who is better looking.”

After a while, the queen had another girl, who was so beautiful and sweet that no one had ever set eyes on such a lovely child. You may be sure that the queen was very well pleased. The elder twin they called “Tatterhood,” because she was always so ugly and ragged, and because she had a hood which hung about her ears in tatters. The queen could hardly bear to look at her. The nurses tried to shut her up in a room by herself, but it did no good. She always had to be where the younger twin was, and no one could ever keep them apart.

One Christmas eve, when they were half grown up, there arose a frightful noise and clatter in the hallway outside the queen’s apartment. Tatterhood asked what it was that was making such a noise outside.

“Oh,” said the queen, “it isn’t worth asking about.”

But Tatterhood wouldn’t give in until she found out all about it; and so the queen told her it was a pack of trolls and witches who had come there to celebrate Christmas. So Tatterhood said that she would just go out and drive them away. In spite of all they could say, and however much they begged and asked her to leave the trolls alone, she just had to go out and drive the witches off. She begged the queen to be careful and keep all the doors shut tight, so that not one of them would open the least bit.

Having said this, off she went with her wooden spoon, and began to hunt out and drive away the hags. All the while there was such a commotion out in the gallery that the like of it had never before been heard. The whole palace creaked and groaned as if every joint and beam were going to be torn out of its place. Now I can’t say exactly what happened; but somehow or other one door did open a little bit, and her twin sister just peeped out to see how things were going with Tatterhood, and put her head a tiny bit through the opening. But, pop! up came an old witch, and whipped off her head, and stuck a calf’s head on her shoulders instead; and so the princess ran back into the room on all fours, and began to “moo” like a calf. When Tatterhood came back and saw her sister, she scolded them all, and was very angry because they hadn’t kept better watch, and asked them what they thought of their carelessness now that her sister had been turned into a calf.

“But I’ll see if I can’t set her free,” she said.

Then she asked the king for a ship with a full set of sails and good load of stores, but she would not have a captain or any sailors. No; she would sail away with her sister all alone. There was no holding her back, and at last they let her have her own way.

Tatterhood sailed off, and steered her ship right up to the land where the witches lived. When she came to the landing place, she told her sister to stay quite still on board the ship; but she herself rode on her goat up to the witches’ castle. When she got there, one of the windows in the gallery was open, and there she saw her sister’s head hung up on the window frame; so she jumped her goat through the window into the gallery, snapped up the head, and set off with it. The witches came after her to try to get the head back. They flocked around her as thick as a swarm of bees or a nest of ants. The goat snorted and puffed, and butted with his horns, and Tatterhood beat and banged them about with her wooden spoon; and so the pack of witches had to give up. So Tatterhood got back to her ship, took the calf’s head off her sister, and put her own on again, and then she became a girl as she had been before. After that she sailed a long, long way, to a strange king’s realm.

Now the king of this land was a widower, and had an only son. When he saw the strange sail, he sent messengers down to the beach to find out where it came from, and who owned it; but when the king’s men came down there, the only person they saw on board was Tatterhood, and there she was, riding around and around the deck on her goat at full speed, until her strands of hair streamed in the wind. The men from the palace were all amazed at this sight, and asked if more people were not on board. Yes, there were; she had a sister with her, said Tatterhood. They wanted to see too, but Tatterhood said no.

“No one shall see her, unless the king comes himself,” she said; and so she began to gallop about on her goat until the deck thundered again.

When the servants got back to the palace, and told what they had seen and heard down at the ship, the king wanted to set out at once to see the girl that rode on the goat. When he arrived there, Tatterhood brought out her sister, and she was so beautiful and gentle that the king immediately fell head over heels in love with her. He brought them both back with him to the palace, and wanted to have the sister for his queen; but Tatterhood said “No,” the king couldn’t have her in any way, unless the king’s son would take Tatterhood. That, as you may guess, the prince did not want to do at all, because Tatterhood was such an ugly hussy. However, at last the king and all the others in the palace talked him into it, and he gave in, promising to take her for his queen; but it went sore against his grain, and he was a very sad man.

Now they began making preparations for the wedding, both with brewing and baking; and when all was ready, they went to church. The prince thought it the worst church service he had ever been to in all his life. The king left first with his bride, and she was so lovely and so grand, all the people stopped to look at her along the road, and they stared at her until she was out of sight. After them came the prince on horseback by the side of Tatterhood, who trotted along on her goat with her wooden spoon in her fist. To look at him, he was not going to a wedding, but to a burial, and his own at that. He seemed so sad, and did not speak a word.

“Why don’t you talk?” asked Tatterhood, when they had ridden a bit.

“Why, what should I talk about?” answered the prince.

“Well, you might at least ask me why I ride upon this ugly goat,” said Tatterhood.

“Why do you ride on that ugly goat?” asked the prince.

“Is it an ugly goat? Why, it’s the most beautiful horse that a bride ever rode,” answered Tatterhood; and in an instant the goat became a horse, the finest that the prince had ever seen.

They rode on a bit further, but the prince was just as sad as before, and couldn’t say a word. So Tatterhood asked him again why he didn’t talk, and when the prince answered, he didn’t know what to talk about, she said, “Well, you can ask me why I ride with this ugly spoon in my fist.”

“Why do you ride with that ugly spoon?” asked the prince.

“Is it an ugly spoon? Why, it’s the loveliest silver fan that a bride ever carried,” said Tatterhood; and in an instant it became a silver fan, so bright that it glistened.

They rode a little way further, but the prince was still just as sad, and did not say a word. In a little while Tatterhood asked him again why he didn’t talk, and told him to ask why she wore the ugly gray hood on her head.

“Why do you wear that ugly gray hood on your head?” asked the prince.

“Is it an ugly hood? Why, it’s the brightest golden crown that a bride ever wore,” answered Tatterhood, and it became a crown at once.

Now they rode a long way further, and the prince was so sad, that he sat without making a sound or uttering a word, just as before. So his bride asked him again why he didn’t talk, and told him to ask now why her face was so ugly and gray?

“Yes,” asked the prince, “why is your face so ugly and gray?”

“Am I ugly? You think my sister beautiful, but I am ten times more beautiful,” said the bride, and when the prince looked at her, she was so beautiful, he thought that she was the most beautiful woman in the world. After that it was no wonder that the prince found his tongue, and no longer rode along with his head hanging down.

So they drank the bridal cup both deep and long, and, after that, both prince and king set out with their brides to the princesses’ palace, and there they had another bridal feast, and drank once more, both deep and long. There was no end to the celebration. Now run quickly to the king’s palace, and there will still be a drop of the bridal ale left for you.

The Search for Bride’s Well 

by Cheryl Straffon & Caeia March



     Bride (pronounced Breed) was one of the principle Celtic goddesses, and was celebrated throughout the pagan Celtic world as the Goddess of healing, smithcraft and poetry. She is particularly associated with wells and her main festival was that of Imbolc (February 1st) which celebrated her return to the land, seen in the lactation of the ewes and the first flowers of Spring. She was so important a Goddess that the Christian church could not suppress her. Instead they turned her into St Bridgit or Brigid, and she became one of the most revered saints of the early Celtic church. Legends and customs associated with her can be found in most Celtic lands, in particular in Scotland (where Bride’s Well can be found on the Isle of Lewis) and in Ireland, where she is still venerated until this day.

     As a pagan Goddess, Bride has particular resonance for us, and since Imbolc 1992 we have found that she has played an important part in our lives and in our researches. It has always puzzled us that she appeared to have no particular place in the folklore and mythology of Cornwall, despite Cornwall’s strong Celtic traditions. Our researches and personal journeyings have however over the last years revealed to us her presence in Cornwall in a very exciting and original way.

     For a time now we have both been interested in the 5th – 7th century links between Cornwall (then part of the kingdom of Dumnonia) and other Celtic lands, principally Ireland and Wales. It appears that early potters came from Ireland to Wales and then on to Cornwall, probably landing in the Tintagel area and settling initially along the valley of the River Camel [1]. There are the well-known maze carvings on the walls of Rocky Valley near Tintagel which are undated but could easily be from this period. There is also a little-known link between them and Ireland, for on a rock in the Wicklow Hills (now in a museum in Dublin) was found another maze carving, the exact mirror image of the Rocky Valley ones (Rocky Valley is a left-handed and Wicklow Hills a right-handed labyrinth carving) [2]. We would suggest that both carvings may have been made by the same peoples, who left their mark in their homeland of Ireland, and travelled to Cornwall where they carved its mirror image as a thanksgiving for their safe arrival.

     There are other clues to the links between Ireland and Cornwall from this time: many of the early saints were supposed to come from Ireland and Wales, and several of the names are common to the three countries and nowhere else. For example, Saint Breaca who gave her name to Breage in Cornwall was supposed to be born in East Meath in Ireland and educated at St Brigid’s convent nearby. So if the Celts did travel trade-routes here they must have brought their legends and beliefs with them. One of the principal beliefs would have been of the pagan Bride, given a thin veneer of Christian nomenclature as Saint Brigid. There was a shrine to her at Kildare in Ireland tended by 19 priestesses (later nuns), and St Bride’s Bay on the coast of Wales, where the Irish migrants would have landed, was named after her. As they moved across Cornwall on the old route through Launceston and on into Devon, it seemed to us unlikely that they would not have left some mark behind of her central presence in their lives.

     For us the breakthrough came when we started work on our books, for Caeia research on the Cornish myth of Tristan and Iseult [3] and for Cheryl a book on the Goddess in Cornwall [4]. It was our hypothesis that Iseult may have been a localised version of the Goddess Bride that set us searching for some evidence of her presence here. As Bride was the Goddess of poetry (creativity) and smithcraft (workmanship) as well as healing (inner and outer work) this was not without significance for us.

St Bride's Well   While researching the possible trade routes across north Cornwall we ‘chanced’ on a listing on the OS map (at SX 3500 7962) for St Bridgit’s Well. Here was the missing link we had been seeking! However, there appeared to be no source material on this well at all: no books listed it, not even Meyrick’s comprehensive collection of over 130 Cornish wells [5] and there was no information on it in the Sites & Monuments Register of the Cornwall Archaeological Unit. The name was the clue we had been seeking, but for all we knew the well itself may have been a muddy hole in the ground or simply a lost tradition. However, on a beautiful early Spring day in February 1993, Bride’s month, we travelled through the snowdrop-filled lanes of North Cornwall to the spot given on the map, and discovered we were entering the private estate of Landue near Lezant. Now Lezant is Cornish for ‘holy place’, and Landue probably means ‘sanctuary’, so our surmise was that we had stumbled upon the site of a very early holy well around which a sacred settlement had grown. Confirmation for this came later (in Meyrick) in the discovery that a chapel to St Bridget is also recorded there. On our way, we had stopped at the cross of Holyway (SX 2727 8232), another clue to the route followed by the early migrants. Traced further eastwards, one comes to Bridestow in Devon – literally ‘Bride’s Place’. So it seems we had found the early route from the Rocky Valley through the Camel Valley, Landue, and on to Devon. Perhaps the Irish/Welsh Celtic migrants were only following a well-known trade route of their ancestors from the sacred lands of Ireland to the sacred sites of Dartmoor?

     But what of Bridget’s well? A special delight was to await us. By the kind permission of the owner of the estate, we followed a secret path through a bower of trees surrounded by snowdrops and early daffodils, to a beautiful well. The old gate was kept in place with shining white quartz stones, and when we gently removed them and opened the gate the water was clear and fresh. The midday sun shone through the trees straight into the well, with all the stones glistening deep red and brown. It was an enchanted place!

St Bridget   We thanked Bride for bringing us there and showing us the well, a well hidden for so many years, yet quietly cared for and looked after. Talking to the owner a little later, she told us that in fact a number of other wells in the area were also called by the local people Bridget’s Well. Now there are no others listed on the map or in the SMR, so this is likely to be a very old folk memory of the importance of the area as a settlement on the trail, a trail we were now beginning to call ‘Bride’s Way’. And so our search was completed. It had taken us a full year to track down and discover the presence of Bride in Cornwall, and the route taken by the Celtic forbears who brought her here from Ireland. There is further research to be done on other possible significant places along the way, and the links between the Insular Celts and their Continental cousins. But for the moment we were happy to have discovered the gift of Bride in Cornwall, and her special place in our lives.


References

1. Charles Thomas, And Shall These Mute Stones Speak?, University of Wales Press, 1994.
2. Nigel Pennick, Mazes and Labyrinths, Robert Hale, 1992.
3. Caeia March, Reflections, Womens Press: (to be published), 1995.
4. Cheryl Straffon, Pagan Cornwall – Land of the Goddess, Meyn Mamvro Publications, 1994.
5. J. Meyrick, A Pilgrims Guide to the Holy Wells of Cornwall, Meyrick, 1982.

http://www.bath.ac.uk/lispring/sourcearchive/ns3/ns3cs1.htm
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