#physicians of myddfai

[welshwitchking]

I’m a Welsh polytheist! 🏴󠁧󠁢󠁷󠁬󠁳󠁿So I’m engaged in Welsh and other folk traditions around the British isles! My craft or practice involves a lot of native herbalism and the work of the Physicians of Myddfai.

Please like or reblog (ideally reblog so other people in your sphere can find the post) if you post content about any of the following. If you reblog, please say which, or if you just like please reply and say which! I want to be more active on this blog and need people to follow.

- Celtic polytheism (Irish, Welsh, Brythonic, Gaulic, any really)

- Celtic witchcraft and folk magic, particularly Welsh

- British folk traditions

- Druidry

- Proto Indo-European polytheism

- Venus, Aphrodite, Ishtar and Inanna worship

- Actual genuine Wicca as opposed to the random stuff that gets passed off as Wicca in mainstream book shops

- Feri tradition

- Goddess-centric paganism (Dianic tradition, Deanism, Filianism, Reclaiming, Avalonian) and female mysteries

- Arthuriana from a pagan or feminist perspective (or pagan/feminist friendly)

- Sacred sexuality and tantra

- Herbalism, particularly with herbs native to the UK

[lailoken]

The Faery Physicians of Myddfai

—or—

The Farmer and the Water Maiden

“The legend of the Meddygon Myddfai again introduces the elfin cattle to our notice, but combines with them another and a very interesting form of this superstition, namely, that of the wife of supernatural race. A further feature gives it its name, Meddygon meaning physicians, and the legend professing to give the origin of certain doctors who were renowned in the thirteenth century. The legend relates that a farmer in the parish of Myddfai, Carmarthenshire, having bought some lambs in a neighbouring fair, led them to graze near Llyn y Fan Fach, on the Black Mountains. Whenever he visited these lambs three beautiful damsels appeared to him from the lake, on whose shores they often made excur- sions. Sometimes he pursued and tried to catch them, but always failed; the enchanting nymphs ran before him and on reaching the lake taunted him in these words:

Cras dy fara, Anhawdd ein dala;

which, if one must render it literally, means:

Bake your bread, ‘Twill be hard to catch us;

but which, more poetically treated, might signify:

Mortal, who eatest baken bread, Not for thee is the fairy's bed!

One day some moist bread from the lake came floating ashore. The farmer seized it, and devoured it with avidity. The following day, to his great delight, he was successful in his chase, and caught the nymphs on the shore. After talking a long time with them, he mustered up the courage to propose marriage to one of them. She consented to accept him on condition that he would distinguish her from her sisters the next day. This was a new and great difficulty to the young farmer, for the damsels were so similar in form and features, that he could scarcely see any difference between them. He noted, however, a trifling singularity in the strapping of the chosen one's sandal, by which he recognized her on the following day. As good as her word, the gwraig immediately left the lake and went with him to his farm. Before she quitted the lake she summoned therefrom to attend her, seven cows, two oxen, and one bull. She stipulated that she should remain with the farmer only until such time as he should strike her thrice without cause. For some years they dwelt peaceably together, and she bore him three sons, who were the celebrated Meddygon Myddfai. One day, when preparing for a fair in the neighbourhood, the farmer desired her to go to the field for his horse. She said she would, but being rather dilatory, he said to her humorously ‘Dôs, dôs, dôs,' i.e., ‘Go, go, go,' and at the same time slightly tapped her arm three times with his glove. The blows were slight—but they were blows. The terms of the marriage contract were broken, and the dame departed, summoning with her her seven cows, her two oxen, and the bull. The oxen were at that moment ploughing in the field, but they immediately obeyed her call and dragged the plough after them to the lake. The furrow, from the field in which they were ploughing to the margin of the lake, is still to be seen—in several parts of that country—at the present day. After her departure, the gwraig annwn once met her three sons in the valley now called Cwm Meddygon, and gave them a magic box containing remedies of wonderful power, through whose use they became celebrated. Their names were Cadogan, Gruffydd and Einion, and the farmer's name was Rhiwallon. Rhiwallon and his sons, named as above, were physicians to Rhys Gryg, Lord of Dynevor, and son of the last native prince of Wales. They lived about 1230, and dying, left behind them a compendium of their medical practice. A copy of their works is in the Welsh School Library in Gray's Inn Lane.'

In a more polished and elaborate form this legend omits the medical features altogether, but substitutes a number of details so peculiarly Welsh that I cannot refrain from presenting them, This version relates that the enamoured farmer had heard of the lake maiden, who rowed up and down the lake in a golden boat, with a golden oar. Her hair was long and yellow, and her face was pale and melancholy. In his desire to see this wondrous beauty, the farmer went on New Year's Eve to the edge of the lake, and in silence awaited the coming of the first hour of the new year. It came, and there in truth was the maiden in her golden boat, rowing softly to and fro. Fascinated, he stood for hours beholding her, until the stars faded out of the sky, the moon sank behind the rocks, and the cold gray dawn drew nigh; and then the lovely gwraig began to vanish from his sight. Wild with passion, and with the thought of losing her forever, he cried aloud to the retreating vision, 'Stay! stay ! Be my wife.’

But the gwraig only uttered a faint cry, and was gone. Night after night the young farmer haunted the shores of the lake, but the gwraig returned no more. He became negligent of his person; his once robust form grew thin and wan; his face was a map of melancholy and despair. He went one day to consult a soothsayer who dwelt on the mountain, and this grave personage advised him to besiege the damsel's heart with gifts of bread and cheese. This counsel commending itself strongly to his Welsh way of thinking, the farmer set out upon an assiduous course of casting his bread upon the waters—accompanied by cheese. He began on Midsummer eve by going to the lake and dropping therein a large cheese and a loaf of bread. Night after night he continued to throw in loaves and cheeses, but nothing appeared in answer to his sacrifices. His hopes were set, however, on the approaching New Year's eve. The momentous night arrived at last. Clad in his best array, and armed with seven white loaves and his biggest and handsomest cheese, he set out once more for the lake. There he waited till midnight, and then slowly and solemnly dropped the seven loaves into the water, and with a sigh sent the cheese to keep them company. His persistence was at length rewarded. The magic skiff appeared; the fair gwraig guided it to where he stood; stepped ashore, and accepted him as her husband. The before-mentioned stipulation was made as to the blows; and she brought her dower of cattle. One day, after they had been four years married, they were invited to a christening. In the midst of the ceremony the gwraig burst into tears. Her husband gave her an angry look, and asked her why she thus made a fool of herself. She replied, ‘The poor babe is entering a world of sin and sorrow; misery lies before it. Why should I rejoice?' He pushed her pettishly away. ‘I warn you, husband,' said the gwraig; 'you have struck me once.' After a time they were bidden to the funeral of the child they had seen christened. Now the gwraig laughed, sang, and danced about. The husband's wrath again arose, and again he asked her why she thus made a fool of herself. She answered, ‘The dear babe has escaped the misery that was before it, and gone to be good and happy for ever. Why should I grieve?' Again he pushed her from him, and again she warned him; he had struck her twice. Soon they were invited to a wedding; the bride was young and fair, the groom a tottering, toothless, decrepit old miser. In the midst of the wedding feast the gwraig annwn burst into tears, and to her husband's question why she thus made a fool of herself she replied, ‘Truth is wedded to age for greed, and not for love—summer and winter cannot agree—it is the diawl's [devil’s] compact.' The angry husband thrust her from him for the third and last time. She looked at him with tender love and reproach, and said, ‘The three blows are struck-husband, farewell!' He never saw her more, nor any of the flocks and herds she had brought him for her dowry. In its employment of the myth to preach a sermon, and in its introduction of cheese, this version of the legend is very Welsh indeed. The extent to which cheese figures in Cambrian folk-lore is surprising; cheese is encountered in every sort of fairy company; you actually meet cheese in the Mabinogion, along with the most romantic forms of beauty known in story. And herein again is illustrated Shakspeare's accurate knowledge of the Cambrian goblins. 'Heaven defend me from that Welsh fairy!' says Falstaff, 'lest he transform me to a piece of cheese!' Bread is found figuring actively in the folk-lore of every country, especially as a sacrifice to water-gods ; but cheese is, so far as I know, thus honoured only in Cambria.

Once more this legend appears, this time with a feature I have nowhere else encountered in fairy land, to wit, the father of a fairy damsel. The son of a farmer on Drws Coed farm was one foggy day looking after his father's sheep, when crossing a marshy meadow he beheld a little lady behind some rising ground. She had yellow hair, blue eyes and rosy cheeks. He approached her, and asked permission to converse; whereupon she smiled sweetly and said to him, 'Idol of my hopes, you have come at last!' They there and then began to 'keep company,' and met each other daily here and there along the farm meadows. His intentions were honourable; he desired her to marry him. He was sometimes absent for days together, no one knew where, and his friends whispered about that he had been witched. Around the Turf Lake (Llyn y Dywarchen) was a grove of trees, and under one of these one day the fairy promised to be his. The consent of her father was now necessary. One moonlight night an appointment was made to meet in this wood. The father and daughter did not appear till the moon had disappeared behind the hill. Then they both came. The fairy father immediately gave his consent to the marriage, on one condition, namely, that her future husband should never hit her with iron. ‘If ever thou dost touch her flesh with iron she shall be no more thine, but she shall return to her own.' They were married—a good-looking pair. Large sums of money were brought by her, the night before the wedding, to Drws Coed. The shepherd lad became wealthy, had several handsome children, and they were very happy. After some years, they were one day out riding, when her horse sank in a deep mire, and by the assistance of her husband, in her hurrry to remount, she was struck on her knee by the stirrup of the saddle. Immediately voices were heard singing on the brow of the hill, and she disappeared, leaving all her children behind. She and her mother devised a plan by which she could see her beloved, but as she was not allowed to walk the earth with man, they floated a large turf on the lake, and on this turf she stood for hours at a time holding converse with her husband. This continued until his death.”

—

British Goblins:

Welsh Folk-lore, Fairy Mythology, Legends and Traditions

by Wirt Sikes

[vowcomic]

[kate-m-art]

I'm sorry I haven't posted anything new in a while, been working on projects a lot but ajdjfk here's some p rough sketches I did the other day,, was researching fairy brides in Scottish, Irish and Welsh folklore and fell down a rabbit hole, will put a couple of my favorite ideas i stumbled across below the cut but akdkdk Just thinking about Maggie feeling a little homesick for the fae realm occasionally. She doesn't regret a single choice she made tho.

One idea that I ran across was that marrying a mortal resulted in banishment from the fae realm. That made much more sense to me as i don't see Mags making her marriage vows to Link conditional like happens in many folktales. When the husband inevitably violates the fae's conditions (even by accident) she up and leaves to return to her realm, leaving her husband and usually her children as well and yeah,,, just don't see that being the case with Maggie. Lady was very sure of what she wanted and,,, fairies dont make promises lightly, when she made her vows she knew the weight of it for her kind and meant them.

Another idea was that just like how mortals aren't supposed to eat fae food if they ever want to return home from the fae realm, fairies eating human food over years results in them becoming more mortal and human (which could be a reason lady aged right along with her husband and eventually passed even tho she used to be ageless.)

One more neat thing was that I read the Welsh tale Llyn y Fan Fach for the first time. It's about a lady of the lake (a fairy) marrying a human and ajdjfkkd tho she leaves at the end she teaches her children the art of healing and they and their descendants become known as Physicians of Myddfai. Just think it's neat cause for months now already planned for Mags to have a Welsh accent and ajdjfkfk already planned that she teaches Gayle how to follow in her footsteps as a healer since they share the same magic for it. Just think it's neat there's a legend out there w some parallels TvT

[spiced-wine-fic]

“A young farmer was grazing his cows by Llyn y Fan Fach (the lake of the small peak) in the foothills of the imposing Black Mountain. In front of him, a beautiful woman rose from the lake. When their eyes met, the two fell in love and the fair lady agreed to marry the young farmer. But on one condition. Should he ever strike her with iron she would return for ever to the lake. The young man agreed – how could he ever strike someone he loved so much?

The couple lived happily and had three sons. Then, one day, the farmer accidentally struck his wife with an iron bridle as he tried to harness a pony. Without hesitation she walked away, disappearing into the waters of Llyn y Fan Fach.

No one knows what became of the farmer. But the three sons often walked to the lake to visit their mother. One day, she told them their destiny was to heal the sick. She left the lake, walked with them into a deep wooded dell and taught them about the medicinal plants and herbs of the forest. These three boys became the Physicians of Myddfai – pioneers of medieval herbal medicine whose lineage is said to continue to this day. You can explore Llyn y Fan Fach and the surrounding Carmarthen Fans on a challenging but spectacular 15km circular walk starting just outside the village of Llanddeusant.”

[celticsource]

The Physicians of Myddfai

The Physicians of Myddfai

The story of Llyn y Fan Fach is one of the most famous Welsh fairy tales, and one of the best known examples of a Fairy Bride legend. But what does it mean and what folk beliefs could be behind it?

[blackthornwren]

The fairy-doctors of medieval Wales, whose traditional cures incorporated elements of allopathic herbalism and occult practices, perpetuated a healing tradition transmitted through family lines. The Physicians of Myddfai, a manual of magical cures recorded in the eighteenth century but by tradition said to date from the 1200′s, features, among other receipts, healing charms using an apple inscribed with a nail:

For all sorts of ague, write in three apples on three separate days.

In the first apple O Nagla Pater.

In the second apple O Nagla Filius.

In the Third Apple O Nagla Spiritus Sanctus. 

And on the third day he will recover.

- From the Thirteen Pathways of Occult Herbalism, Daniel Schulke, pg. 88

[conchobarbarian]

today I’m going on a welsh mythology kick & things I’m making note of for future recollection include:

adar llwch gwin, giant  birds that understand human speech

bwbach, household spirits that prank clergymen and teetotalers

gwragedd annwn, beautiful lake maidens and, relatedly

the physicians of myddfai, a direct line of healers with roots supposedly dating back to the thirteenth century

[ofbloodandfaith]

awenmor:

In Wales, often used in predicting love, weather forecasting, as well as protection from spirits and the tylwyth teg. We have a lot of rituals and superstitions tied to them, and being a lover of using flowers in spells I’ve spent some time compiling an introduction to Welsh flower divination/magic use…

NOTE: These associations are geared to Welsh traditions. I think taking bio-region and culture into account is important when using flowers in magic, so yours might be different.

Bluebell (hyacinthoides nonscripta)

Spring. Enchantment and subsequent danger. The faerie realm. Do not venture in a wood to pick bluebells or you may be led astray. A field of bluebells indicates faery magic is at work, and the ringing of the flowers is a death omen. Take great care when working with them for they are prized among the folk.

Daffodil (narcissus poeticus)

Early spring. Water. Association with two Saints; Saint David and Saint Peter. In some areas they are called “babies’ bells” but only babies and children can hear their ringing, suggesting connection to the faerie realm. It is bad luck to see one blooming alone.  

Daisy (bellis perennis)

Spring. Water. Returning innocence and cleansing burdens. Known as llygad y dydd, “eye of the day”. Used in matters of love, especially in the youth. One will pluck a daisy with a question in mind, and with each removed petal chant, “much- a little - devotedly -not at all”, with the last petal determining the question. It is said those who die young are reborn as daisies.

Forget-Me-Not (myositis species)

The Moon. Earth. Prosperity. Hidden wealth. Powerful when used for talismans and wealth spells. Unlucky for lovers. Do not trust faeries or apparitions who hold them in their hand.

Foxglove (digitalis)

Summer. A sacred and deadly plant associated with the Ellyllon, the Welsh grove faeries. Known as “meng ellyllon” as they and their Queen Mab wear the blooms as gloves. Used as offerings to earn their favour.

Lilac (syringa vulgaris)

Water. Predicting rain, working with rain. Ill omen if brought into the house. Guarding the dead. Mourning. The colour is said to bring on madness if gazed at too long.

Marigold (calendula)

Sun. Fire. Extroverted manifestation. Predicting storms, as they close when it will rain. Hang a garland on the doorknob to protect from evil spirits. Can used for yes/no or other picking choices in divination.

Meadowsweet (filipendula ulmaria)

Late summer. Death, eternal slumber, as well as brides. Gwydion and Math used meadowsweet (alongside oak and broom) to form the maiden Blodeuwedd. Useful in love spells, especially if done before the flower blooms in the wild.

Pansy (viola tricolor)

Water. Love. Marriage, partnership, all matters of the heart. A flower associated with brides. Do not gather on sunny days as it will rain and disappointment will follow.

Primrose (primula vulgaris)

Winter and early spring. Youth. A cure for pain and frenzy. Used in love drinks and potions, which become dangerously potent. They indicate the presence of faeries and can be used as offerings, but seeing them bloom in the summer is a bad omen.

Scarlet Pimpernel (anagallis arvensis)

Spring and Fall. Predicting rain. Known as “ploughman’s weatherglass” for their weather-predicting abilities. Said to cure melancholia and keep sad thoughts from those who wear them. Useful for sleep spells or banishing lower spirits.

Sources and further reading:

The Physicians of Myddfai

Britain’s Wild Flowers, Rosamond Richardson

Folk-lore and folk-stories of Wales, Marie Trevelyan

British Goblins: Welsh Fairy Folk-lore, Fairy Mythology, Legends and Traditions, Wirt Sikes

[materia666medica]

UVA-URSI

In herbal medicine we use the leaves of Uva-ursi which, when fresh, are small, green, shiny and oblong. Uva-ursi itself is a small evergreen shrub that grows best on dry rocky hills where it can form an extensive ground cover.

Marco Polo reported Chinese physicians using Uva-ursi to treat kidney and urinary tract problems and this served to bring it into popular use in Europe. That said there are also records of the Welsh Physicians of Myddfai already using it in the 13th century so it may already have been known about in European herbal medicine -- at least by some. 

When Europeans later began to colonise North American they found that the Native Indians had already been long using it as a urinary remedy (they also smoked it along with tobacco in the mixture known as 'kinnikkinnik').

Rudolph Weiss says 'Uva-ursi is indicated for treatment of all inflammatory diseases of the urinary passages especially unspecific urinary tract infections' He instructs that 'patients should be instructed to drink plenty of fluids whilst taking this herbal drug'.

Uva-ursi is described by M. Grieve as 'of great value in diseases of the bladder and kidneys, strengthening and imparting tone to the urinary passages... used in inflammatory diseases of the urinary tract, urethritis, cystitis, etc.

WM Cook writes 'these leaves are principally astringent, with which they combine mild tonic and soothing properties. They increase the flow of urine; and while their powers are more or less expended upon all mucous membranes, they particularly show their influence upon the urino-genital structures. In chronic and sub-acute mucous discharges–such as catarrh of the bladder, leucorrhea, gonorrhea, and gleet–they serve an admirable purpose in lessening the discharge gradually, and giving tone to the parts. We have cured several cases of lingering gonorrhea, in females, with them alone; and have found them a valuable addition to the usual tonics, in leucorrhea. So, in aching of the kidneys and bladder, congestion and ulceration of the bladder and prostate gland, involuntary seminal emissions, and incontinence of urine, they serve a good purpose. They may be used in chronic diarrhea and dysentery; and are especially suited to an ulcerated condition of the bowels in such cases–when they may advantageously be combined with hydrastis (Golden Seal) They are more gentle to the stomach than nearly any other astringent and give relief to the achings that usually accompany the above maladies'

H Felter writes 'Uva Ursi is a true diuretic acting directly upon the renal epithelium. Owing to the presence of arbutin it is decidedly antiseptic and retards putrescent changes in the urine, and acts as a mild disinfectant of the urinary passages. It is to be used where the tissues are relaxed and toneless, with dragging and weighty feeling, and much mucoid or muco-bloody discharge. There is always a feeble circulation and lack of innervation when uva ursi is indicated. It is especially valuable in chronic irritation of the bladder, in vesical catarrh, strangury, and gonorrhea with bloody urination. It is claimed that when cystic calculi are present uva ursi, by blunting sensibility, enables their presence to be more comfortably borne. Pyelitis and mild renal haematuria sometimes improve under the use of uva ursi. Arbutin, in its passage through the system, yields hydroquinone, and this body, further changed by oxidation, may render the urine dark or brownish-green. This may be explained to patients taking the drug in order to allay any unnecessary fears the phenomenon may produce'

King's Dispensatory writes The rapid effects of Uva-ursi depend entirely on its stimulant, astringent, and tonic powers in physiological doses, though, in the smaller doses, it will relieve chronic irritation of the bladder. In chronic affections of the kidneys and urinary passages, it is frequently useful; in vesical catarrh, chronic gonorrhoea, strangury, leucorrhoea, and excessive mucous and bloody discharges with the urine. The keynote to its use is relaxation of the urinary membranes, as is evidenced by catarrhal discharges and a feeling of weight and dragging in the loins and perineum. It undoubtedly lessens lithic acid deposits in the urine, if there are bloody and mucous discharges, and pain in the vesical region, it speedily allays all these unpleasant symptoms. Cystic spasm is relieved by it, and, when calculi are present, it obtunds the cystic membranes to such an extent that the offending material is comfortably borne.

The British Herbal Pharmacopoeia (BHP) describes Uva ursi's actions as diuretic, urinary antiseptic & astringent and says it is indicated for cystitis, urethritis, dysuria (painful urination)pyelitis, lithuria (stones in the urine) and specifically indicated for acute catarrhal cystitis with dysuria & highly acidic urine. The BHP suggests a dose of 1.5-4 gms or by infusion (a heaped tsp = 2 grams) or a dose of 1.5-4mls of the ethanolic extract.

Hoffmann writes 'used daily, Garlic aids and supports the body in ways that no other herb can match. It is an effective antimicrobial, acting on bacteria, viruses and parasites of the alimentary tract. The volatile oil is largely excreted via the lungs, making Garlic useful in infections of the respiratory system, such as chronic bronchitis, respiratory catarrh, recurrent colds and influenza. It may also be helpful in the treatment of whooping cough and as part of a broader approach to bronchial asthma' Hoffmann suggests 'a clove should be eaten for prophylaxis (prevention) during acute infections, 1 clove three times a day is indicated' (equivalent in capsules)

King's Dispensatory writes 'Garlic is stimulant, diuretic, expectorant, and rubefacient; it is used both for medical and culinary purposes. The medicinal effects are owing to the absorption of its volatile oil, the stimulating action of which promotes the activity of the various excretory organs, as the skin, kidneys, and mucous membrane of the lungs air-tubes, communicating its odor to their excretions. It has been beneficially used in coughs, catarrhal affections, pertussis, hoarseness, worms, and calculous diseases. When applied along the spinal column and over the chest of infants, in the form of poultice, it is very useful in pneumonia; and placed over the region of the bladder, it has sometimes proved effectual in producing a discharge of urine when retention has arisen from torpor of the bladder. The odor imparted to the breath by garlic and onions, may be very much diminished by chewing roasted coffee grains, or parsley leaves and seeds'

The British Herbal Pharmacopoeia (BHP) describes the actions of Garlic as 'diaphoretic, expectorant, spasmolytic, antiseptic, bacteriostatic, antiviral, hypotensive & anthelmintic'. It says it is indicated for 'chronic bronchitis, respiratory catarrh, recurrent colds, whooping cough, bronchitic asthma and influenza'. The BHP suggests combining it with Lobelia in bronchitis and asthma and with Echinacea in conditions associated with bacterial or viral activity. It recommends a dose of 2-4 grams or a tincture at 1:5 in 45% ethanol at a dose of 2-4 mls.

[abwatt]

DRUIDS first appear in Latin writings of the 2nd and 1st centuries BC. They wrote nothing about themselves, and sources like Julius Caesar’s Gallic Wars and Livy’s History of Rome mention that they regard their teachings as too sacred to commit to written formats.  WE know that the island of Mona, today called Anglesey off the northwest corner of Wales, was their headquarters, and they defended it to the death against Roman invasion.  They might have *used* Stonehenge and other stone circles, but their arrival in Britain post-dated the construction of these places.  What we know of them is that they were divided into the Vatēs or Ovates, a priestly caste; the Bards or poets (who in some cases were also trained as Brehons or judge-lawyer types), and the Druids themselves, who were supposed to have studied for twenty years. Trained in memorization of lore from an early age, they were said to know geometry, the motion of the stars, the sciences of the immortal gods, and all of the plant lore known to mortals.   Oak trees, and the parasitic plant mistletoe which grows on oaks, were held to be particularly sacred to them — we know a tiny bit about one druidic ritual, where they’d begin a fast on the morning after the last sighting of the Moon, and keep it until the first appearance of the new crescent, and then harvest mistletoe from the oldest known oak.  The result would have been something like this: ☾•☽  <--  a waning moon on the left, getting its light from the rising Sun in the west; followed by a dark moon conjunct the Sun in the middle; followed by a new crescent in the west getting its light from the setting Sun on the right.  You’ll notice that this emblem is the opposite of the traditional Wicca emblem, which tends to be this...  ☽◯☾

Anyway, nothing of the ancient Druids survives. 

I take that back... Schools of Bardic training survived in Ireland and Scotland into the late 1600s and early 1700s.  The student would be given one of the traditional forms of poetry, a particular rhyme or meter, and a theme.  The student would then wrap themselves in a plaid (probably a great kilt, as we call them today), and not unwrap themselves until they’d composed a poem in the desired form on the desired theme, which they could then recite or perform from memory. Once a student had memorized a certain amount of the old poetry, and learned to compose a certain amount of new poetry in the formal styles, they graduated. We don’t know if these schools were directly connected to the Bards of old, but they were the major training for professional poets and performers in Gaelic regions in Britain.  

We also know that the Brehons survived in some form in Ireland until the English takeover of Ireland, and largely replaced Brehon Law with English common law. Smatterings of medieval Brehon law survive, such as the rule that the breton kept time in court by counting 18 breaths to the minute and giving both accuser and accused equal time through breath work; and giving a woman the right to divorce her husband on certain days each year.  

To my knowledge, nothing of ancient Druid herb-lore survives. There was a famous family of doctors in Wales called the “Physicians of Myddfai” and there book of balms, salves, and remedies survives; along with parts of their copy of Avicenna’s Canon of Medicine; however, they appear to have arisen in the 1100s AD and kept going until the early 1700s, by which time Paracelsian-style medicine was replacing Avicenna (that is, a German/Swiss pharmacology replacing a MiddleEastern/Persian one... but not a druid one).

In the early 1700s AD — in part in response to significant changes in the British landscape due to the Enclosure Acts and early efforts at industrialization plus coal-burning — a man named Iolo Morgannwg traveled around Wales and western England, collecting bits of folklore and spinning up the idea that these were survivals of ancient Druidic tradition.  In London in (I think) 1717 AD, he held what he claimed was the first authentic Druidic ceremony on Primrose Hill outside London: white robes, staffs, mistletoe, and other elements of what’s now called the Druidic Revival.  There were earlier and contemporaneous efforts to call up the spirit of the Druids, but this is the one that took off — Iolo Morgannwg’s folklore was received as the ancient Druid lore of the past, and the fact that most of it was a bunch of clever impersonations of traditional folk-lore forms, woven in with real folk-lore. Today, nobody really knows what Iolo invented, and what he found in the countryside, and what he ‘fixed’ to make it seem more authentic.  There was also The Modern Druid, by the Reverend William Stuckeley (I think?), which was a book on tree-care for gardeners, but had a frontispiece of a bearded man in a white robe in a forest that made quite an impression on the era.   Most Druidry today, for better or worse, owes its existence to the institutions founded by Iolo Morgannwg and his successors, like the Welsh National Eisteddfod or poetry competition, and a series of Druid orders like the Ancient Order of Druids, the Ancient Order of Druids in America (AODA), the Order of Ovates, Bards and Druids (OBOD) founded by Ross Nichols in the late 1950s or 1960s), the Reformed Druids of North America (RDNA) established at Carleton College in the 1960s in the USA to avoid the religious obligations as a graduation requirement, the Druidic Order of the Golden Dawn, and ... oh, yeah...  the American Druid Fellowship (ADF) (yeah, I know they have a name in Irish Gaelic and English that’s different, and I don’t care) founded by Isaac Bonewits. (ADF claims to be Reconstructionist Druidry rather than owing its origins to the Druid Revival, and I think, myself, that this is a deep misrepresentation of the facts on the ground, which is that we know virtually nothing about the ancient Druids, and we can guess, but it’s still largely made up.... but a great many ADF members have done some cool and interesting things, although they’ve got some heavy lifting to do, given what has been learned about Isaac Bonewits in the last decade or so).

There are, in other words, a lot of Druid organizations with some overlapping memberships and overlapping traditions, some that are completely separate from every other, and some of which are completely defunct.  In my thought, all of them owe some level of honor and duty to either Iolo Morgannwg or Ross Nichols or both, as well as to their direct founders.

I hope this helps

if anyone can hook me up with some info about druids I'd be very thankful <3

[celticwaterwitch]

To continue with our Lake Ladies theme this week. I would like to talk about Lake Ladies and their ability to heal, especially with plant medicine. 💧 In the story of the Lady of Llyn Y Fan Fach, the beautiful maiden who dwells within the lake came up to marry a young farm boy. After many years of happiness, he betrayed her and she retreated back to the lake. 💧 However, it was said that she would still come to the surface and spend time with her sons. To teach them the knowledge of healing with plant medicine. Her sons then became the most famous Physicians in Wales, The Physicians of Myddfai. 💧 There is another story of a Gwragedd Annwn who gave a human a tour of her underwater town. She invited him in but gave him the warning that he may not take anything with him. When it was time to leave he saw a beautiful flower and plucked it. Thinking that there would be no harm in taking one single flower. 💧 However, when he reached the surface the Water Spirit knew! The doors to her realm were closed, they say for good. Perhaps, that is true, perhaps it was just for those that take what is not theirs to take. 💧 The final story I want to mention is about some of the famous Lake Ladies from Arthurian Tradition. Morgan le Fae, who's name means Sea Born. Was considered to be a faery woman and priestess of Avalon. 💧 In the very first account of her, she is described as having the ability to heal, the knowledge of ointments, and healing herbs. Avalon, an otherworldly place of healing was well known in the Celtic world as the Isle of Apples. 💧 I love how much water and plant medicine crosses over, especially within Celtic lore and practices. There is an intimacy between plants and water in general. 💧 However, it seems as if those spirits that are deeply connected to Lake energy also have this gift of plant and herbal healing. Knowing these things, how can you apply this knowledge to your own path and practice? https://www.instagram.com/p/CGp5hM8HhLl/?igshid=182a3q6pw38z4

[tipsycad147]

Of Holiness + Intensity: Vervain Plant Profile

 Alexis J. Cunningfolk

So here I am sitting with my planner and trying to figure out what it is that I’m going to write about about over the next few months. Things we might-do for the Sabbats? Check. Something about how Mercury is not out to get us? Sounds good. A profile on Vervain (Verbena officinalis)? No, I’ve already written that. Right? Surely I’ve written about Vervain!

Turns out, that no, I have not written about an herb that I spend a lot of time recommending to folks.

I think what happened is that I’ve mentioned Vervain in a number of other posts that led to the development of a Vervain-less void when it comes to an in-depth engagement with this most lovely of plants. So I’ve made up for that with the following deep dive into the world of tension alleviating, self-relating, holy altar blessing Vervain.

Vervain

(Verbena officinalis, hastata)

Common + Folk Names : Enchanter’s plant, herb of enchantment, ironherb, herb of grace, herb of the cross, holy herb, holy wort, Indian hyssop, Juno’s tears, pigeon grass, simpler’s joy, verbena, herb of Venus, ferfain, herba veneris, van van, Tears of Isis Tarot Cards:  The Suit of Swords, Justice, the Hierophant Element : Earth, Water Zodiac Signs : Libra, Aquarius, Leo Planets : Venus, Mercury, Jupiter Moon Phase : Dark Moon Parts used : Aerial Parts Habitat : Found globally. The European variety most commonly used is Verbena officinalis while in North America the native Verbena hastata is more common. Growing conditions : Prefers moist soil and full to partial sun. Collection : Summer, just before flowering. Tradition dictates that Vervain should be gathered before dawn during the dog days of summer - roughly July 3 to August 11 - when the star Sirius would be brightest in the eastern sky. Read more about the magickal traditions of gathering Vervain in the “Magickal Uses” section below. Flavour : Bitter Temperature : Cold Moisture : Dry Tissue State : Tension/Constriction (primary), Heat/Excitation Constituents : Vitamin C, potassium, sulfur, zinc, glycosides, essential oils, mucilage, saponins, tannins, bitters, minerals, iridoids.

Actions : Alterative, antidepressant, anti-inflammatory, antispasmodic, astringent, antitumor, aphrodisiac, astringent, anxiolytic, bitter, cardiotonic, cholagogue, diaphoretic, digestive, diuretic, emetic, emmenagogue, expectorant, febrifuge, hepatic, galactagogue, nervine, parturient, rubefacient, sedative, stomachic, dugorific, tonic, vasoconstrictor, vermifuge, vulnerary.

Main Uses : In traditional western herbalism, Vervain is an herb with ancient use, considered like Sage (Salvia spp.) to be a panacea for all ills. One of the earliest recorded uses for the herb was as a remedy for swelling and inflammation related to a number of diseases from poisonous bites to ulcers and swelling in the mouth and throat. The Welsh Myddfai physicians recommended Vervain for the treatment of swollen glands and Hildegard recommended Vervain for ulcers and swelling, including swollen and sore throats. She specifically recommended topical use of the herb in the form of poultices wrapped around the neck. Sore throats accompanied by shoulder and neck tension as well as a headache can be indicators to use Vervain alongside other throat soothing herbs like Sage (Salvia officinalis) and Mullein (Verbascum thapsus).

The healing gift of Vervain to reduce swelling and inflammation - which are sometimes derived from states of excess Heat/Excitation - speak to the plant’s cooling abilities. When describing Tissue States in western herbalism, Heat doesn’t necessarily mean that something is hot in the temperature sense which is why Excitation is also used to describe the state. One of the indications for Vervain is someone who is often in a state of excitation and movement - these are folks who tend to overwork, rarely sit still, and are driven by an inner intensity. A certain level of tension is required to maintain this level of intensity and drive and instead of stepping back and relaxing after a strenuous push (whether after a work or school project, an athletic pursuit or any other type of project), they maintain a state of tension which can lead to health imbalances. One of the most common signs of this prolonged state of tension is the tension headache and Vervain can be a great remedy.

The ways that I most use Vervain in my practice and life is as a remedy for excess tension with the tension headache, shoulder and neck pain, and type A personality as key indicators. In general, Vervain can be helpful in cases of insomnia, stress, and agitated nervousness. Signs of irritability, oversensitivity, depression can all indicate that Vervain can be a useful ally. It can be a great herb for children who are finicky, irritable, and have trouble sitting still (sitting still in the context of needing to rest and relax, not the inappropriate expectation of sitting still for hours on end in educational settings). Vervain is a lovely and powerful nervine that pairs well with a number of other herbs - I don’t tend to use it solely on its own because I think that one of the lessons of Vervain is learning how to work with others and ask for help. With tension headaches with a lot of mental chatter, I like to combine Vervain with Skullcap (Scutellaria lateriflora). For recovery after a period of prolonged tension and/or illness including chronic fatigue and postpartum depression (Bartram recommends combining with Matricaria chamomilla), I use Milky Oat (Avena sativa) with Vervain. Where there is lack of pleasure because tension gets in the way, I like to use Vervain with Lemon Balm (Melissa officinalis) and Rose (Rosa spp.).

One of the lessons I have learned working with Vervain is that if it is an herb that is useful for folks when it comes to excess tension in their lives, it is often an herb that indicates that a greater life change is required. As a holy herb, Vervain was and is used in rites of cleansing the temple space and as an offering, and I see it acting in people’s lives in much the same way. Something must change (and often it is patterns of overwork) in order for equilibrium to be re-membered. I recommend incorporating Vervain in both its fast and slow methods of preparations - a tincture can be very helpful for relieving acute pain, but also consider using the herb as a poultice or in a bath to invite yourself to slow down. For some folks that Vervain is useful for the idea of slowing down can evoke a lot of fear from within them - consider using the flower essence alongside the herb for extra emotional support.

The herb is useful as a digestive tonic helping to relax the digestive process if it is overly tight and tense and not allowing for the proper assimilation of nutrients. Other indications include stomach aches caused by stress. A traditional use for the herb was for expelling stones from the kidney and bladder. It is also clearing and nourishing for the liver. Another way that Vervain brings balance to the body is by acting on the thyroid gland, normalising the amount of TSH released by the pituitary gland. Use the hot tea at the start of colds to sweat out toxins. Vervain helps to bring on menses and as a menopausal herb it brings it’s cooling qualities to hot flashes. There is also a long history of use of Vervain for convulsions, spasms, and seizures, especially when connected to menstruation. Use as a galactagogue to help bring milk postpartum (avoid if struggling with engorgement).

Vervain has a long history of being used externally as a poultice for reducing swelling, alleviating pain, and helping to open the lungs. Use for other topical complaints such as bruises, haemorrhoids, and eczema. For mouth complaints such as canker sores, sore throat, gum disease and cavities, use as a gargle.

Magickal Uses : The magickal uses of Vervain is vast because it was (and is) seen as a deeply sacred herb. In ancient Rome, priests of Jupiter as the patron of good faith who were responsible for advising the senate on issues of war and peace as well as declaring both, would wear crowns of Vervain. Their envoys and messengers on matters of war and peace were called verbenarii, carrying sprigs of vervain to negotiate peace. Vervain was used similarly in this way in ancient Persia and by Germanic peoples. Vervain can be used today for diplomats and mediators, social workers and activists trying to negotiate peace and a kinder world.

The altar of Zeus was said to be cleaned by the herb. Within Egyptian myth, the plant was said to have sprung up from the tears of Isis when she wept over the loss of her lover Osiris. The presence of the herb at times of loss and grief shows up again in Christian mythos as an herb used to clean the wounds of Christ after he hung on the cross. The Druids honour Vervain as one of their most sacred herbs, using it to bless sacred space, in rituals of speaking prophecies, in anointing oils, and as an herb of offering. Throughout Europe, it was seen as auspicious to gather Vervain around Midsummer, sometimes specifically on St. John’s day on June 24. Pliny gave specific directions for the gathering of Vervain as dictated by the Magi:

“... [The Magi] required vervain to be gathered at the rising of the constellation of Sirius the Dog Star, when neither Sun nor Moon was shining. A circle had first to be drawn around the plant with iron, and after gathering, some wax and honey was given back to the Earth in its place.”

However you choose to harvest Vervain, as with all of our plant relations, it should be done in a sacred manner. As an herb of Venus, Vervain can be used in love spells of all varieties. It’s legacy as a Venusian herb lived on in the Victorian language of flowers as it meant “you tempt me.” In addition to love magick, Vervain can be used in protection spells and healing spells of all varieties. Use the herb for fertility of both people and fields - especially when used around the Summer Solstice. Use to help with psychic development.

The Vervain Personality : One of the most common ways a Vervain person will be described is having a “Type A” personality - intense, particular, usually very stressed, and prone to states of tension and excitation. Often they place their sense of self-worth outside of themselves. Usually this is found in their work but it can apply to all aspects of life whether child-rearing, homemaking or competitions of any kind. While Vervain folks do not lack motivation, they often lack the ability to slow down and take a break. When suggestions are made for them to slow down it would not be out of character for them to scoff at the idea and even believe that other folks just “don’t get it” - that they have to work this hard and there is no other choice. While Elm (Ulmus procera) is the essence of folks who place their worth within their work, Vervain does this to a degree but often their work is more about creating a sense of order and rightness in their lives. It has to be this way, otherwise what sort of chaos will ensue? The attempt at control can also be an attempt to make up for a lack of self-esteem, but can come off as taking up too much space in their relationships with others. Though is can be difficult to see from the outside, Vervain folks hold a lot of fear within them. One of the ways that Vervain helps us is to bring us back to what is sacred in our lives. It’s less about taking away fear as it is about bringing us home to something bigger than our fear - our hope. It can be helpful to remind Vervain folks that they will feel tired for a little while after taking a break from their break-neck speeds, but that their energy and vitality will return renewed.

Contraindications : Do not use during pregnancy.

Drug interactions : Do not take at the same time with mineral supplements. Avoid with anticoagulants and warfarin.

Dosage : Standard dosage.

http://www.wortsandcunning.com/blog?offset=1588187304400

[vowcomic]

[catherindonald]

Physicians of Myddfai and the benefit of herbal leys - Wales Farmer

Physicians of Myddfai and the benefit of herbal leys  Wales Farmer Physicians of Myddfai and the benefit of herbal leys - Wales Farmer published first on https://marcuskeever.blogspot.com/

[visionarylifehakz-blog]

A great hike today up the mountain. We love ❤️ natural medicine here in Wales 🏴󠁧󠁢󠁷󠁬󠁳󠁿 The Physicians of Myddfai were herbalists in the twelfth century, which was a time of influx of new ideas and learning that inspired and gave momentum to the Gothic era. Contrary to the prevalent view that the medieval times were a time of darkness, it was in fact a period of immense cultural importance, with the first universities being founded and monastic schools established. A range of new knowledge became available through translation, including medical texts. Myddfai was one such centre that flowered as a consequence of this new knowledge. In about 1177 AD the Welsh prince Lord Rhys (1132 – 1197) ruler of the kingdom known as Deheubarth in South Wales was instrumental in sponsoring the monasteries of Talley and Strata Florida. As the name of the latter – meaning the “Layers of Flowers” – suggests, these abbeys also flourished as schools and hospitals of herbal medicine. Rhiwallon being the most able practitioner became the eminent personal physician to Lord Rhys at Dinefwr. Rhiwallon was assisted by his three sons, Cadwgan, Griffith and Einon. In return, they were rewarded with land around Myddfai. “Lord Rhys maintained their rights and privileges in all integrity and honour was met.” It is at these monasteries that the Physicians of Myddfai would have acquired a lot of their practical skills of herbal medicine. The scholasticism of the monks too would have encouraged writing their recipes down. This they did, “As a record of their skill lest no one should be found with the skill they were.” However, as Pughe states, “it is unlikely that their materia medica came from that era.” Most likely it was an accumulation of knowledge from the preceding centuries of herbal usage by the tribes and villages of South Wales. #visionarylifehakz #naturalkids #organickids #sun #sea #air #mountains #ecokids #consciousparenting #yogangster #spiritualgangster