Healing Wells And Fairy Trees
Healing Wells and Fairy Trees
Healing wells, which are springs or small pools of water thought to be magical, have a long history of tradition that dates back to pagan times.
“In pagan times, wells and springs were believed to be inhabited by a spirit or divinity, who caused the waters to have healing properties to those who drank of them or bathed in them, at the same time propitiating the divinity with an offering.” “The misty isle of Skye : Its scenery, It’s people, Its story” by Eneas Mackay, Stirling, (1927)
I am going to try to cover the basics of them as quick as possible, so please bear with me if I skip bits as I try to keep this post a reasonable length. If I miss a fact you love, please share it for everyone to read.
“Wherever there was a spring, there was life; where-ever there was life, there was a spirit; and each river and loch, each burn and tarn, each bubbling spring had its own deity. In some instances, this primitive guardian deity is found in animal form. Martin mentions a well at Kilbride, in Skye, with only one trout in it. ‘The natives are very tender of it,’ he says, ‘and though they may catch it in their wooden pails, they are careful to prevent it from being destroyed.’ In the well at Kilmore, in Lome, there used to be two fishes that were revered by the folk as lasg sianta, holy fishes.” The Silver Bough: Volume 1 by F. Marian McNeill (1957-1968)
It could be gathered that each holy well in Scotland once had a known spirit or fairy living there, but even the water itself was said to hold power. Jumping over running water was said to be protection from some unseelie fairies, and streams were often were the sites of important events.
“A bargain made over running water was indissoluble. It is the old calling of water as a witness. Lovers who desired to plight their vows with peculiar solemnity repaired to a burn, stood on opposite banks, dipped their fingers into the water, clasped hands across the stream, and so exchanged their vows. It was thus that Burns plighted his troth with Highland Mary.” The Silver Bough: Volume 1 by F. Marian McNeill (1957-1968)
Today, most the wells now go by the name of a Saint. As well as that, while they were mostly referred to as healing wells in the past, their function now is often described as “wishing wells.” There are exceptions to this, though, such as the Fairy Well in one of the islands of the Shetland that was said to often be visited by fairies who would occasionally switch it from water into wine,get drunk, and cause mischief.
As well as that, the trees or bushes which once held the offerings — most commonly a rag from your own clothes — are now sometimes known as wishing trees or fairy trees.
“When trees beside wells had rags hung on them as offerings, they would naturally be reverenced, as the living altars for the reception of the gifts.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)
(Tony Atkin / Strips of Cloth on the Cloutie Tree / CC BY-SA 2.0)
However, other wells had other traditions as well. There might not be a tree or bush at all, and could instead be a stone to place offerings on. Even the types of traditional offerings can change drastically.
“The Cheese Well, on Minchmoor, in Peeblesshire, was so called from the pieces of cheese thrown into it by passers-by as offerings to the fairies.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)
Historically, if possible, you would try to visit a well on a quarter day before the sun was up. Then, there would be a strict set of customs. Some common themes include
Walking three times around the well.
Silvering the water (throwing in a silver coin).
Thinking of your wish while drinking from the well.
Dipping your offering in the water.
Placing your offering at the designated place.
Leave before the sun comes up.
I would not recommend drinking out of a well today, as some have signs saying the water is no longer safe. Instead, there are fairy trees or clootie trees that still have the tradition of leaving a strip of cloth, but do not have a well attached to them. The most popular of these is likely the Doon Hill and Fairy Knowe.
NOTE
If you do visit one of these sites:
For Clootie Wells: Do not bring modern synthetic fabric, since it is hard on wildlife and can kill the trees over time. There are also regular cleanups at many sites dedicated to removing such harmful fabrics. Instead, bring a biodegradable fabric. Instead, bring biodegradable fabrics, such as 100% wool or cotton.
Coin Trees: Do not hammer hammer coins into trees. The original “wishing” tree on Isle Maree died from this, so people have moved on to other trees unrelated to the tradition. It might seem harmless, but the bark is the trees immune system, that people are hammering open. As well as that, most people us copper coins, which cause copper poisoning to the tree.
Coin Wells: Some wells do ask for a coin offering, but specifically a silver coin. Copper coins can cause copper poisoning to the fish.
Finally, please research the history of the area. Not all the healing wells ask for the same offerings, and yet many people ignore that; for example, tying offerings to random trees at a well that only has the traditions of coins. As I have said above, a well even has the tradition of cheese offerings, so not all wells are the same.
Despite this, some people have started leaving plastic toys, shoes, and more. If it’s not biodegradable, its not respecting the tradition, and can kill the site.
More Posts from Religiousfreak and Others
Protection from Fairies: Juniper
Just like rowan, juniper is sometimes mentioned as being lucky and a ward to keep away the evil eye. Where Juniper is truly useful, though, is for saining. Saining is essentially purifying a person or area, and juniper was one of several tools that could be used to do this.
Juniper, or the mountain yew, was burned by the Highlanders both in the house and in the byre as a purification rite on New Year’s morning. Like all magical plants, it had to be pulled in a particular manner. The Silver Bough: Volume 1 by F. Marian McNeill (1957-1968)
“This plant is a protection by sea and land, and no house in which it is will take fire. It must be pulled by the roots, with its branches made into four bunches, and taken between the five fingers…” The History of Witchcraft in Europe by Various Authors
Drawing of a branch of Juniperus communis with fruit cross-section and catkin. Encyclopædia Britannica (11th ed.), v. 15, 1911, p. 557
"Hag Stones."
A Stone with a hole in it's center, or as the Celtics reffered to it as a "Hag Stone." A seeing stone.
Seen in popular media such as "Coraline." and "Spiderwick chronicles."
In Coraline it was used to find 'Lost' things, helping Coraline find the three missing ghost eyes to beat the other mothers game. But when first told Miss Spink and Forcible and two differing opinions. "It's good for BAD things." > April "It's good for LOST thing." > Miriume.
"In Spiderwick chronicles, it was a tool used to help a human see Fearies. Because only people with the sight or allowed to see the Fea can see them while most of the time they remain hidden. Only a "Seeing stone." Can help someone see the Fea clearly.
But thats in Fictional Media, what about real Hag Stones and their superstitions in real life?
"Celtic in origin. Referred as Hag Stones. Also known as Holey Stones or Witch Stones, are stones that have naturally occurring holes and usually found near oceans or other bodies of water. They are said to be powerful protection tailismans and when worn or carried they protect the bearer from curses, hexes negative spirits and harm. They have also been used to prevent nightmares, being strung on a bedpost or placed underneath pillows. It is also believed that if you peer through the hole of the stone that you can see the Fae Folk and otherworldly entities. If one broke, it is thought to have used its power to protect life.
*With that last addition, it makes sense on why this was used in media such as Spiderwick Chronicles and Coraline from it's tie to the Fea and other supernatural entities.
Hey Mate, got tips for Brigid Worship that doesn't involve American/English/Wiccan stuff? I'm an Irish ex-Catholic who's trying to worship the Tuatha Dé Danann (I'm mainly focusing on Brigid because I loved her Saint equivalent growing up), but a lot of my research keeps showing me English/American Neogpagan and Wiccan Shite. Any advice?
hey mate! i’ll link some resources for you to peruse, hopefully they help. mix up of gaelic-centric and celtic-centric pagan resources
Gaol Naofa (a website discussing Gaelic polytheism)
Tairis (another website discussing Gaelic polytheism)
An Introduction to the Tuatha Dé Danann (video)
Na hÉireanneach
A Smaller Social History of Ancient Ireland
Pagan Portals - Gods and Goddesses of Ireland: A Guide to Irish Deities
Gods and Fighting Men: The Story of the Tuatha De Danann and of the Fianna of Ireland (not sure where to link, this was lent to me! fer sure you can find it though)
The Cailleach in Irish Megalithic Traditions
Druids, Deer, and Words of Power: Coming to Terms with Evil in Medieval Ireland
The Book of Celtic Magic: Transformative Teachings from the Cauldron of Awen by Kristoffer Hughes
The Religion of Ancient Celts
Legendary Fictions of the Irish Celts
Brigid of the Celts
An Introduction to Celtic Reconstructionist Paganism
The Tain (amazon bleugh)
Irish Imbolc Customs
Scottish Deities: Brighde
Brighid, Goddess and Saint
Tending Brighid’s Flame (amazon bleugh)
How to Make a Brighid Cross from Rushes
to keep in mind while reading: Cailleach is not a member of the Tuatha Dé, and her lore supersedes theirs by a long shot. The Cailleach - Brighid dichotomy is specifically a Scottish folkloric tradition and does not appear in Irish folkloric tradition.
as far as personal experience, i don’t know much about brighid. never formed a bond with her, honestly, and she’s never shown interest in me in return. but i still celebrate her feast and do a lot of basic worship of her that day.
my main tip for you would be that, well... it’ll seem harsh, but coming from a fellow irish person, the tuatha de danann are nothing like the catholic god. they don’t love you unconditionally, and they aren’t omnipresent or all knowing. wise and powerful, fer sure, but your relationship with them will be completely different and unfamiliar at first.
the irish deities were originally venerated ancestors. they became divine as the legends of them spread. the tuatha de danann are more like if an EXTREMELY powerful and respected war general was your landlord. offerings are less about connection and more about payin’ your rent!
at the bare bones basics: there was an agreement between humans and them that they’d retreat from the war that was resulting in the near-extinction of both their peoples, IF the human invaders would leave part of their harvest goods for them on the mounds and edges of forests and windowsills on certain fests and holidays. with that deal struck, the tuatha de danann retreated underground beneath the faery mounds and very soil we stand on.
so keep in mind: the gods do not love you until you build that relationship. they’re not your parent, they’re not a friend. they are wiser, stronger, and more powerful than you in every way. holy fear should be part of it at first when it comes to irish deities. obviously you can still form a close bond, even worship them or become a close communicator! but you have to earn that first.
Scottish Folklore Songs (Historic Recordings)
The site Tobar An Dualchais is a collection of historic audio recordings in Scotland, and that includes songs. I collected just some of the folklore related ones into a list for you all.
I have no talent in singing, so I will have to leave that up to the rest of you. Some are in English, and other are in Gaelic.
Kelpies and Each-Uisge 🐎🌊
(link) A MHÒR, A MHÒR, TILL RID MHACAN. "This song, which was used as a cradle song, was said to have been a lament composed by a water-horse(each-uisge) whose mortal lover had gone, taking their child with her. He is pleading with her to return. " (Recorded in 1956)
(link) A GHAOIL LEIG DHACHAIGH GU MO MHÀTHAIR MI "This song takes the form of a conversation between a girl and a water-horse. The girl is asking him to let her return home to her mother. The water-horse has other ideas. It is clear from the last verse that the girl escaped. " (Recorded in 1954)
(link) 'ILLE BHIG, 'ILLE BHIG SHUNNDAICH Ò "This is a fairy song. It was said to have been composed by a girl who was in love with a water-horse. As the song describes, he was killed by her brothers. The song lists some of the gifts he had promised to give the girl. " (Recorded in 1963)
Mermaids 🧜♀️
(link) ÒRAN NA MAIGHDINN-MHARA "In this song a mermaid says that she was deceived. She fell in love with a man even though he was human and she was a mermaid. Her sleep is unsettled when there is bad weather. " (Recorded in 1963)
Selkies:
(link) THE GREAT SELKIE OF SULE SKERRY "Supernatural ballad in which a woman bears a son to a selkie." (Recorded in 1973)
(link) THE SELKIE "The woman is speculating on who her baby's father is, when he appears and tells her he is Gunhaemilar and he is a selkie [seal man]. She is distraught and turns down his proposal of marriage. He tells her to nurse the baby for seven years, then he will return and pay her. He comes back and she asks him to marry her, but he rejects her in the same words she used to turn him down. He says he will put a gold chain round his son's neck so she will know him. She marries a gunner who shoots both the selkie and his son and she dies of a broken heart. " (Recorded in 1971)
(link) UNKNOWN "A Shetland song mentioning the selkies." (Recorded in 1985)
Other:
(link) MORAG'S FAIRY GLEN "Song of a man telling the beauty of Morag's Fairy Glen, and bidding his love to meet him there. " (Recorded in 1952)
(link) FAIRY DANCE "This is the reel 'Fairy Dance' played on the fiddle. " (Recorded in 1970)
(link) CRODH CHAILEIN "This song belongs to the fairy songs tradition and was used as a milking song or lullaby. Colin's cattle referred to in the song are the deer. " (Recorded in 1955)
(link) TÀLADH NA MNATHA SÌDHE "This song is a fairy cradle song in which the speaker says she would wander in the night with her beloved child. Sections of the song contain vocables which belong to the piping tradition." (Recorded in 1970)
(link) HORO 'ILLE DHUINN SHUNNDAICH "A song in which a woman tells of the murder of her fairy lover who promised her the kertch of a married woman." (Recorded in 1994) (link) HÈ O HÒ A RAGHNAILL UD THALL "In this fairy song, a fairy woman is trying to get a herdsman called Ronald to come across a river to her. Fairies cannot cross water." (In some stories, certain types of fairies can't cross running water) (Recorded in 1953)
(link) HÓRO 'ILLE DHUINN SHUNNDAICH "Song about a woman with a fairy lover." (Recorded in 1962)
(link) ÒRAN AN LEANNAIN-SÌTH "In this song the bard tells of being visited by a fairy lover. She asks him to make her a song, which will win an award at the Mod. He describes her beautiful appearance and sweet voice. She promises to give him a magic wand. She tells him about some of her deeds, and reminds him to make the song as she requested." (Recorded in 1960)
September will be full of happiness
September will be full of blessings
September will be full of growth
September will be full of surprises
September will be full of positivity
September will be full of love
September will be full of kindness
Waulking Songs and the Loireag | Scottish Folklore
A waulking song is a traditional song that was sung for a group to keep in sync while rhythmically beating newly-woven fabric on a surface. This motion shrinks the fibers of the fabric, which makes it better at repelling water.
“There would often be 24 of them at one table, singing songs for four to five hours at a time, during which 300-400 yards of cloth would be waulked.” Audio Recording Transcript: “WAULKING THE CLOTH, ” Track ID: 65191, Date: 1961. Source: tobarandualchais.co.uk
This could be done sitting around a table and moving the fabric with your hands, but in some places the fabric was waulked using feet.
As they sing, they both beat and move the fabric a clockwise direction.
Related to this practice is a water fairy called Loireag(lorryack). She was a rather mischievous fairy that is often described as having an obsession with tradition.
“The ‘loireag’ presided over the warping, weaving, waulking, and washing of the web, and if the women omitted any of the traditional usages and ceremonies of these occasions she resented their neglect in various ways.” Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]
Not only did she make sure things were done in the right order, but she also disliked people singing out of tune, and hated hearing the same waulking song twice.
” If a song were sung twice at the waulking, the ‘loireag’ would come and render the web as thin as before, and all the work of the women of no avail. They had to begin anew and waulk the web over again, taking special care not to repeat the offence. “ Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]
The loireag had such a great love of milk that people would leave out offerings of it for her. If this was forgotten, she would take matters into her own hands by enchanting the milking animals to be as still as a statue while she drank her fill.
In one story where this occurred, a girl in Benmore discovered a loireag sucking a cow. The girl tried to drive the fairy away, but nothing worked so she went to fetch her father. It turns out her father was a Carle. Carle can be a derogatory term for a commoner man, but it can also be an alternative name for the "Bodach," which they may be intending in this case.
“The little Carle leapt out at the door in sparks of red fire, swearing at the impudent ‘loireag,’ and at the cow. He threw a boulder at the ‘loireag,’ wishing to kill her, but struck the cow instead and nearly killed her!” Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]
He then grabbed the very point of one of the cows horns in the name of “Columba the kindly,” who was “the best leech of man and beast in Alban in his day.” With those words, the cow broke from the enchantment and leapt away. At the same time, the loireag took off running while singing back insults.
“Little carle of Corrie-foot, Little carle of the short coat, Little carle of the foot of the Pass Much I praise your aim.” Highland Mythology by Watson, E. C. (1908)
WAULKINGS SONG EXAMPLES:
(link) In this waulking song a man mourns the fact that another is courting his beloved while he sails the seven seas.
(link) This is a short fragment from a waulking song with a love theme.
(link) The composer describes going through the strath and seeing a herd of hinds. A man was driving them down the hill. He had a bow and arrow and a gun.
(link) This is a waulking song of the type found at the start of a waulking. The chorus refers directly to waulking the tweed, which is unusual in waulking songs.
(link) In this waulking song a sailor tells of his feelings, as the girl he loves is unfaithful. He expresses the hope that his beloved will not take the tailor, the shoemaker, the shepherd or the herdsman.
(link) In this waulking song, the composer lists by their occupation the men who are unsuitable, and then gives details of the one she would accept.
(link) In this waulking song, a woman longs for the man she loves, but his family disapprove of the relationship.
Have you heard about Crom Dubh na Nollaig? In Ireland, he is far more different than he is in Scotland. In Ireland, he has two main backstories:
In association to Saint Patrick where he serves as a point of conflict
A god for whom people left flowers for at Altóir na Greine(Altar of the Sun) on Crom Dubh Sunday until the alter was destroyed for construction in the 1800's.
In parts of Scotland, however, Crom Dubh na Nollaig was the personification of the wind howling in the chimney during Yule/Christmas("Nollaig" is another name for Christmas), and his howling reminded children to behave or risk being taken by him. There is a short historic audio recording about him here.
(And before someone mentions it, yes I am aware the above image is of Krampus. It was the closest I could get)
Love Spell Masterpost
A collection of our favorite love (and love auxiliary) spells for Valentine’s Day and all year long. Remember to ask for consent before casting!
Love (Attracting):
Shower Disks for Attracting Love
Love Spell for a 3rd Party
Jar for Attracting Romance
“Funnel of Love” Spell
Love Drawing Bath Soak
Bring Love My Way Spell
Simple Love Spell
Simple Spell Jar for Love
The Love Stone
Love (Strengthening):
Love Spell Cocktail
Kitchen Witchcraft Pies for a Lover
Strength of Love Spell
Spell to Strengthen Love
To Make a Relationship Stronger
Lust and Sex:
Tea for Lust and Romance
Spell for Passion
‘Shot to the Lust’ Mix
Sex Spell Candle
Mermaid’s Kiss Enchantment
Sex Drive Sachet
Rose Romance Spray
Spell to Improve Sex Life
Glamour:
Goddess Glamour Bath
Goddess Glamour Shower Disks
Glamour Solid Perfume
Notice Me Glamour Spell
Lingerie Glamour Spray
Glamour Facial Scrub
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Scottish Folklore for Holy
There are many plants thought of protective in Scottish folklore, and Holly(cuileann in Gaelic) is one of them.
Holly . This name is probably a corruption of the word holy , as this plant has been used from time immemorial as a protection against evil influence . Folk Lore: Superstitious Beliefs in the West of Scotland within This Century By James Napier
Much like rowan, holly could be placed inside the house above the door as a protective seal. If done, this plant was said to protect against evil intent(including from fairies), and nightmares.
The HOLLY . Pieces of holly along with rowan were placed inside over the door of the stable to prevent the entrance of the nightmare . My informant has cut the tree for this purpose. The Folk-lore Journal (Pg41): SOME FOLK – LORE ON TREES , ANIMALS , AND RIVER FISHING , FROM THE NORTH – EAST OF SCOTLAND
If planted near the house (outside) it was also said to protect from lightning. As it turns out, they may have been right.
“We now know that the spines on the distinctively-shaped holly leaves can act as miniature lightning conductors, thereby protecting the tree and other nearby objects.” The Holly Society,
It was considered bad luck to cut down a holly tree, but cutting of boughs for use was allowed.
The only time the tree was never to be trimmed was if they grew in in boarder hedges, due to the belief that witches would run on top of hedges, but the holly would act as a barrier to stop them.
It is even said that in 1861, the Duke of Argyll even had a prospective road rerouted to avoid cutting down the holly there.
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