How the blog works

The poems on this blog are mostly written on the basis of my historical reading and are intended to be both educational and entertaining.
Recently I have also begun posting some of my work with Anglo-Saxon charms. This work is somewhat speculative and is conducted as an amateur researcher and keen Pagan historian.

Please feel free to use anything on this site as a resource if you think that it may be relevant to your needs.

Sunday, 5 January 2014

Index of poems on my blog

Poems about English places named after Anglo-Saxon gods:
Here be Frig
Here be Thunor
Here be Tiw
Here be Woden
Poems about English places named after Anglo-Saxon Pagan elements:
Here be Altars
Here be Dragons
Here be Elves
Here be Ghosts
Here be Giants
Here be Goblins
Here be Grimstones
Grimston – a message from the past?
Here be Groves
Here be Puckers
This is the Thyng
Here be Witches
Here be Wizards
Anglo-Saxon Charms
An exorcism of fever
charm for a difficult journey
The Wyrm Chant
Against flying venom
A charm against Heartburn

   Poems around the Anglo-Saxon year:
January
February
March
April
June
July
Third Litha
August
September
October
November
December
Yule
  These deal with the use of magic in various ways:
Aelfred
Angel of Death
On the spindle side
Spell of invincibility
Spell of the mead
Sutton Hoo
The Corn Dolly
With Faerstice
To Charm a Cow
English folk festivals
First day of Yule Dec 2012
Twelfth Night
Wassail the apple tree
Imbolc
Eostre Chant
Hochtide
Mid Summer’s Eve
Evocation of John Barleycorn
Samhain
    Miscellaneous:
Return ye Haegtesse
Thou art Aelfscyne
Watch in the Woods
Dweorgh Dwosle 
The Great Famine
Silly Dragons
First Dragon
Second Dragon
Third Dragon
Fourth Dragon
Fifth Dragon
Sixth Dragon
Seventh Dragon
Eighth Dragon
Ninth Dragon
Tenth Dragon
Eleventh Dragon
Twelfth Dragon


Saturday, 14 December 2013

The great famine

Introduction
This poem is based on an entry in the Anglo-Saxon Chronicle of 975: 'during harvest, appeared "cometa" the star; and then came in the following year a very great famine, and very manifold commotions among the English people.

At that point in time we find ourselves in a society that had been fully Christianised for over 200 years, but as today and more so up until the invention of modern agricultural machinery, there would have been many continuations of Pagan practices but partially robbed of their meaning.

From Bedes De Temporum Ratione on the reckoning of time, we know that Nerthus was the Earth Mother Goddess (until Frigg took over this role) and Wuldorfadur, the solar logos, was her consort. Reference was also made to the names of the months: Solmonath (mud month), February when offerings were made to these Gods by way of planting Sol Cakes into the earth. Blotmonath, blood month was when you took stock of your livestock and decided how many could be fed over the winter the surplus then met their end.

The feast in the rigs was due to folk for harvesting in the lords fields and is recorded in Saxon law. The drinking feast for the return to ploughing in February is like recorded.
A failed harvest was taken as divine punishment.

The reference to house fairies refers to the Cofgodas, these would guard a household, and would be given offerings in return. After Christianisation, it is believed that the belief in Cofgodas survived as the Hob.
A songal is a handful of corn.

Loaf Ward is the origin of lord.

The great famine (Anno Domini 976)

Last year in the rigs, we had merry a time,
Lusty summer play, with sheaves bound in twine.
Bright harvest comet, with full moon in sky,
Fine feast of plenty, but dark crows didst cry.

No priest of Nerthus, to visit our fields,
No heathen ritual, to safeguard our yields.
No Nerthus tribute, for next years harvest,
No one didst think of, forthcoming unrest.

In cold Solmonath, dolly went to earth,
Blessing the plough share, and drinking to mirth.
All drinking much ale, as fathers had done,
But not to honour, the old heathen sun.

The bright harvest moon, she shone and burned bright,
But little to cut, for our feasting rite.
Devine punishment, is god's ghostly will,
Meanwhile pious priests, are eating their fill.

This Blotmonath leaves, few beasts still alive,
Cruel long wintertide, how will we all thrive.
We ask our Loaf Ward, for grain to be fed,
But wheat chaff and grass, we use to make bread.

Oh mother Nerthus, wherefore hast thou gone?
Oh Wuldorfadur, why hast thou not shone?
The old ways did serve, in our tide of need,
With rite of casting, sacred songal of seed.

Without offerings, the fairies did leave,
Magical powers, they no longer weave.
To the great mead hall, greybeard boldly went,
I followed soon when, my angle was sent.

Copyright Andrew Rea December 2013

Saturday, 7 December 2013

Here be Grimstones

Introduction to Here be Grimstones (Settlements haunted by a ghost)
Here we look at a number of towns whose names can be traced back to Saxon times as haunted by ghosts.

Here be Grimstons
Ghosts of the hill cliff, pit hole wood and mound,
Since old Saxon times, were to the land bound.
Illusion or real, manifestations,
Do terrors survive, at these locations?

Grimston church Norfolk, lost in Doomsday search,
Roman villa bricks, used in ghost town church.
How did it manage, its image to hide?
Phantom Saxon church, on the other side.

Grimston Leicestershire, with ghost tunnel long,
Doomsday book village, timber station gone.
Now just a test track, for ghost trains to run,
In this little town, the ghosts they have won.

Grimston was levelled, since eight hundred years,
Just a ghostly tor, to hold back the tears.
Hill over Sherwood, is solemnly ploughed,
Neighbouring Wellow, its Maypole still proud.

Ghoulish North Grimstone, North Yorkshire village,
Cut off in its track, rails they were pillaged.
Old Saxon church gone, only font remains,
The station now house, hears only ghost trains.

Grimston East Yorkshire, now only grows grains,
Farm house moated from, ghost hamlet remains.
Coastal village lost, but mansion it cheers,
One family held, for a thousand years.


Copyright Andrew Rea  Spring 2012

Saturday, 30 November 2013

To charm a cow

Introduction
In order to have firm subject matter I conduct my own investigations into the lives of the common people in Saxon England, bringing various materials and ideas together. Recently I have been trying my hand at translating some lessor Anglo-Saxon healing documents known as Fly Leaf Leechdoms.

This poem was inspired by an incomplete charm (MS. Cott. Yitell. E. xviii., fol. 13 b).
The charm begins: This is to cure thy cattle and goes on to mention the casting down of sticks inscribed with the Paternoster. Using this as a point of departure I have substituted runes in place of the prayer and added various expressions from other lessor charms (that I have translated) to produce the basis of this piece.

Glossary:
Galdor - a spell or charm to be sung or chanted
Scucca - goblins or demons
Shippon - a cow shed (were you a farmer you might know this one)
Wight - a land spirit.

To charm a cow

This thou shalt use, to cure mickle cattle,
Against a pale ghost, or fiend do battle.
If cow be addled, by dwarf or dark elf,
Sing this charm to bring, thine cow back to health.

Shield from shadow-goer, Scucca sent in night,
Chant this charm to cure, thy addled cow blight.
Thou must sing to beast, each evening of three,
This galdor sing thrice, over them chant thee.

   Galdor
   With white rune wand from, old oaken bower,
   I doth thee charge with, Wodans wise power.
   Be shielded from wrath, and ever made well,
   Undamaged by poisons, or magic spell.

   By power of runes, on long oaken stave,
   From wrath and cruel curse, this heifer to save.
   I Sing solemn spell, to the power of three,
   From flying venom, this will protect thee.

May runes be inscribed, on old oaken sticks,
On three edges thou, inscribe them betwixt.
Against flying venom, rude runes to write,
For thee to banish, this unwelcome wight.

Take thou all three staves, into thy shippon.
Cast two wands about, the ground there upon,
Across door threshold, let to fall the last,
For magic galdor, to be wholly cast.

Copyright Andrew Rea November 2013

Saturday, 23 November 2013

A charm against Heartburn

Leechbook III LXII - 4
If a man hath aelfsogotha, (heart burn) his eyes are yellow,
where they should be red. If thou have a will to
cure the man, observe his gestures, and consider of what
sex he be; if it be a man and looketh up, when thou
first seest him, and the countenance be yellowish black,
thou mayst cure the man thoroughly if he is not too
long in the disease; if it is a woman and looketh
down, when thou first seest her, and her countenance
is livid red, thou mayst also cure that; if it has been
upon the man longer than a twelvemonth and a day,
and the aspect be such as this, then mayst thou amend
it for a while, and notwithstanding mayst not entirely
cure it. Write this writing:

"Scriptum est, rex regum et dominus dominantium Veronica, Veronica, . . הוהי
Αγιος, αγιος, αγιος,sanctus, sanctus, sanctus, domilinus, deus sabaoth, amen, alleluiah”

Sing this over the drink and the writing:
"Deus omnipotens, pater domini nostri Iesu Christi, per impositionem hums
a scriptures expelle a famulo tuo, here insert the name,
omnem impetum castalidum de capite, de capillis, de
cerebro, defronte, de lingua, de sublingua, de gutture, de
a faucibus, de dentibus, de oculis, de naribus, de auribus,
de manibus, de collo, de brachiis, de corde, de anima,
de genibus, de coxis, de pedibus, de compaginibus
omnium membrorum intus et foris. Amen."

Then work up a drink thus; font water, rue, sage, cassuck,
dragons, the netherward part of the smooth waybroad,
feverfue, a head of dill, three cloves of garlic, fennel,
wormwood, lovage, lupin, of all equal quantities; write
a cross three times with the oil of unction, and say,
“Pax tibi”. Then take the writing, describe a cross
with it over the drink, and sing this over it:

"Dominus omnipotens, pater domini nostri Iesu Christi, per im-
positionem huius scripturse et per gustum huius expelle
diabolum a famulo tuo;"
here insert the name, and the Credo, and Paternoster. Wet the writing in the drink,
and write a cross with it on every limb, and say:
“Signum crucis Christi conservet te in vitam aeternam. Amen."

Translation of the Latin/Hebrew/Greek
“It is written, king of kings and lord of lords, Veronica, Veronica god saint, saint, saint holy, holy, holy, is the lord of the hosts amen, alleluia”.

Sing this over the drink and the writing:
“God Almighty, Father of our Lord Jesus Christ, by the imposition of writing, drive away from this thy servant, here insert the name,
every attack of the nymph from the head, the hair, of the brain, of the front of the tongue, of the under-tongue, of the throat, of a throat, from the teeth, of the eyes, of the nose, about the ears, out of the hands, from the neck, of the arms, out of the heart, of the soul, the knees, the hips, the feet, the structure of all the members, within and without. Amen”.

…..and sing this over it:
“Lord almighty, the father of our lord Jesus Christ, by the imposition of this Scripture and the taste of this drive your servant of the devil".

Here insert the name, and the Credo, and Paternoster. Wet the writing in the drink,
and write a cross with it on every limb, and say:

“The sign of the cross of Christ may keep thee in life everlasting. Amen”.


Possible Modifications to paganise the text
We can make simple changes e.g. font water to holy water, the writing of a cross to that of a rune but some texts present more of a challenge. Here is my attempt at the charm:
Write this writing:
“It is written, lord of lords, Drychten of Drychten, Wodan, Wodan, Wodan, holy, holy, holy, is the lord of the Ese, so mote it be”.
Sing this over the drink and the writing:
Wodan, by the imposition of writing, drive away from this thy servant, here insert the name, every attack of the scucca from the head, the hair, of the brain, of the front of the tongue, of the under-tongue, of the throat, of a throat, from the teeth, of the eyes, of the nose, about the ears, out of the hands, from the neck, of the arms, out of the heart, of the soul, the knees, the hips, the feet, the structure of all the members, within and without. So mote it be”.

Then work up a drink thus; holy water, rue, sage, cassuck,
dragons, the netherward part of the smooth waybroad,
feverfue, a head of dill, three cloves of garlic, fennel,
wormwood, lovage, lupin, of all equal quantities; write
three runes with the consecrated oil, and say,
“peace to you”. Then take the writing, describe a rune
with it over the drink, and sing this over it:

“Almighty Drychten, by the imposition of this galdor and its taste, banish your servant of the scucca".

Here insert the name, and an invocation to Wodan (Wodan weoh! Wodan ure þu, þe eart on heofonum, Si þin nama gehalgod. Hwæt we nied, syle us todæg, Gewurþe ðin willa! = Wodan make sacred, Our Wodan, that is in heaven, your name is holy, what we need, give us today, be done your will).
Wet the writing in the drink and write a rune with it on every limb, and say:

“May the power of this rune keep thee in life”.

Saturday, 16 November 2013

Portal Active

Introduction

This poem draws on the ritual of the lessor banishing pentagram by Eliphas Levi together with the work of Dr John Dee and his assistant Edward Kelly.

John Dee is possibly England's most under sung hero having been the magician in the court of Queen Elizabeth, he used astrology to determine the date of the queen's coronation. He advised as to voyages of discovery and set out the case in international law for England to start an empire in the Americas and advocated the strengthening of the navy to serve the empire. He is arguably the father of the British Empire. He was a polymath who's skills led him to instructing our navel captains and officers in the art of navigation and cartography. He also developed a system of rituals used to communicate with angels known as Enochian Magic.

This poem combines these two types of angel magic, the strange words are from the ritual of the lessor banishing pentagram, these are in Aramaic and are translated in the following line. As in Enochian the poem is to be intoned when read, as if you are casting your voice to infinity especially when calling the angels or intoning the Aramaic.

Portal Active

Arise Dr. John Dee, I call on thee,
Magician thee be, to the highest degree.
EH-HEH-YAY, the ipsissimus am I,
Summon the angels, come down from the sky.

Draw down the spirit, with crystal containment,
The forty nine gates, there for attainment.
Draw back the curtain, rend it asunder,
Invoke the guardians, call them with thunder.

Thou angels of truth, return from afar,
Cry A-TEH, MAL-KUTH, VE-GE-VU-RAH.
Thou art the kingdom, and the power,
I call upon thee, to guard the watchtower.

I call from afar, the power of ten,
Tone VE-GE-DU-LAH, LE-OLAHM A-MEN.
The glory forever, so mote it be,
Arise Edward Kelly, and assist me.

Thou spirits obey, the five pointed star,
YAH-WEH AH-DOH-NYE, EH-HEH-YAY AH-GLAH.
Oh Divinity, glory to thee oh Lord,
Abide by my charge, take heed of my sword.

RA-PHA-EL before me, bearing his blade,
Draw closer I command thee, to my aid.
GA-BRI-EL behind, with silver chalice,
Stand at my quarter, guard me from malice.

MI-CHA-EL to the right, with the red wand,
I call upon thee, I give thee my bond.
AU-RI-EL to left, with white pentagram,
With thee at my side, protected I am.

On a sphere of light, watch towers in place,
The banishing rite, the circle to trace.
Standing here safe, flaming stars around,
The hexagram over, the power bound.

Copyright Andrew Rea 2008