Pagan Woman's blog: "Wicca"

Botanical: Acacia decurrens, Acacia arabica Family: N.O. Leguminosae Description Constituents Medicinal Action and Uses ---Synonym---Wattle Bark Acacia Bark, known as Wattle Bark, is obtained from the chief of the Australian Wattles, A. decurrens (Willd.), the Black Wattle, and, more recently, A. arabica has been similarly used in East Africa for its astringency. The bark is collected from wild or cultivated trees, seven years old or more, and must be allowed to mature for a year before being used medicinally. -------------------------------------------------------------------------------- ---Description--- The bark of A. decurrens is usually in curved pieces, externally greyish brown, darkening with age, often with irregular longitudinal ridges and sometimes transverse cracks. Inner surface longitudinally striated, fracture irregular and coarsely fibrous. It has a slight tan-like odour and astringent taste. The bark of A. arabica is hard and woody, rusty brown and tending to divide into several layers. The outer surface of older pieces is covered with thick blackish periderm, rugged and fissured. The inner surface is red, longitudinally striated and fibrous. Taste, astringent and mucilaginous. ---Constituents---Acacia Bark contains from 24 to 42 per cent. of tannin and also gallic acid. Its powerful astringency causes it to be extensively employed in tanning. ---Medicinal Action and Uses---Medicinally it is employed as a substitute for Oak Bark. It has special use in diarrhoea, mainly in the form of a decoction, the British Pharmacopoeia preparation being 6 parts in 100 administered in doses of 1/2 to 2 fluid ounces. The decoction also is used as an astringent gargle, lotion, or injection. A liquid extract is prepared from the bark of A. arabica, administered in India for its astringent properties in doses of 1/2 to 1 fluid drachm, but the use of both gum and bark for industrial purposes is much larger than their use in medicine. The bark, under the name of Babul, is used in Scinde for tanning, and also for dyeing various shades of brown.

Family: N.O. Leguminosae -------------------------------------------------------------------------------- Acacias (nat. order, Leguminosae) are composed of handsome trees and shrubby bushes scattered over the warmer regions of the globe. The flowers are arranged in rounded or elongated clusters, the leaves generally compoundly pinnate, i.e. divided into leaflets up to the mid-rib and each leaflet similarly cut into narrow segments. In several of the Australian species the leaflets are suppressed and the leaf stalks, vertically flattened serve the purpose of leaves. Some species afford valuable timber: the black wood of Australia, which is used for furniture because it takes such a high polish, is the wood of the . melanoxylon. The bark of another Australian species, known as Wattles, is rich in tannin and forms a valuable article of export. The pods of other species are employed in Egypt and Nubia for their tannin. The pods of the A. Concuine are used by Indian women in the same way as the soapnut for washing the head; and the leaves of the same tree are employed in cookery for their acidity. Certain tribes on the Amazon use the seeds of another species, the Acacia Niopo, for snuff combined with lime and cocculus. Various species of acacia yield gum; but the best gum arabic used in medicine is an exudation from the A. Senegal. This species grows abundantly in East and West tropical Africa, forming forests in Senegambia north of the River Senegal. Most of the gum acacia collected in Upper Egypt and the Sudan is produced by the A. verek, and is known locally as Hachah.

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Botanical: Polemonium reptans Family: N.O. Polemoniaceae ---Synonyms---American Greek Valerian. Blue Bells. False Jacob's Ladder. Sweatroot. ---Habitat---United States. ---Description---This plant grows from New York to Wisconsin, in woods, damp grounds, and along shady river-banks. It has creeping roots, by which it multiplies very quickly. The stems are 9 to 10 inches high, much branched, bearing pinnate leaves with six or seven pairs of leaflets. The nodding, blue flowers are in loose, terminal bunches. The slender rootstock, when dried and used as the drug, is 1 to 2 inches long and 1/8 inch in diameter, with the bases of numerous stems on the upper surface, and tufts of pale, slender, smooth, wiry, brittle roots on the underside. The rootstock has a slightly bitter and acrid taste. ---Medicinal Action and Uses---Astringent, alterative, diaphoretic, expectorant. The drug has been recommended for use in febrile and inflammatory eases, all scrofulous diseases, in bowel complaints requiring an astringent, for the bites of venomous snakes and insects, for bronchitis and laryngitis and whenever an alterative is required. It is reported to have cured consumption; an infusion of the root in wineglassful doses is useful in coughs, colds and all lung complaints, producing copious perspiration. The tincture of the root is made of whisky. ---Dosage---1 to 2 fluid ounces, two or three times a day.

Not a common herb but very powerful. If you are in the craft you should buy it if you see it and keep it in stock...it should come in handy ---Synonyms---Gum Benzoin. Gun Benjamin. Siam Benzoin. Sumatra Benzoin. ---Part Used---Resin. ---Habitat---Siam, Sumatra and Java. -------------------------------------------------------------------------------- ---Description---Benzoin is a balsamic resin. Normally the trees do not produce it or any substance analogous to it, but the infliction of a wound sufficiently severe to injure the cambium results in the formation of numerous oleoresin ducts in which the secretion is produced, it is, therefore, a pathological product. The trunk of the tree is hacked with an axe, and after a time the liquid Benzoin either accumulates beneath the bark or exudes from the incisions. When it has sufficiently hardened it is collected and exported, either in the form of loose pieces (tears) or in masses packed in oblong boxes or in tins; several varieties are known, but Siam and Sumatra Benzoins are the most important. The incisions are made when the tree is seven years old, and in Sumatra each tree yields about 3 lb. annually for ten or twelve years. The first three years' collections give the finest Benzoin; after that the runnings are known as the 'belly,' and finally the tree is cut down and the resin scraped out, this being termed the 'foot.' Siam Benzoin externally is reddish yellow, internally milky white, has an agreeable odour, recalling vanilla, contains benzoic acid but not cinnamic acid. Sumatra Benzoin is always in blocks of a dull reddish or greyish-brown colour. Fine qualities have a strong storax-like odour, quite distinct from the vanilla odour of the Siamese variety. Sumatra Benzoin contains cinnamic acid. ---Constituents---The chief constituent of Siam Benzoin is benzoic acid (up to 38 per cent.), partly free and partly combined with benzoresinol and siaresinotannol; it also contains vanillin and an oily aromatic liquid. When quite pure it should be entirely soluble in alcohol and yield only traces of ash. Sumatra benzoin contains 18 per cent. or more of benzoic acid and about 20 per cent. of cinnamic acid the latter partly free and partly combined with benzoresinol and sumarisinotannol; it also contains 1 per cent. of vanillin, styrol, styracin, phenyl-prophyl cinnamate and benzaldehyde, all of which combine to produce its characteristic odour. ---Medicinal Action and Uses---It is used externally in the form of a tincture, diluted with water as a mild stimulant and antiseptic in irritable conditions of the skin. It acts as a carminative when taken internally is rapidly absorbed, and mildly expectorant diuretic and antiseptic to the urinary passages. In the form of Compound Tincture of Benzoin, it is used as an inhalant with steam in laryngitis and bronchitis. It is a preservative of fats, and is used for that purpose in Adips Benzoatus. ---Dosages and Preparations---Benzoic Acid B.P., 5 to 15 grains. Compound Tincture of Benzoin, B.P. and U.S.P., 1/2 to 1 drachm. Compound Tincture of Camphor, B.P. (paregoric) poison, 1/2 to 1 drachm. Tincture of Benzoin, B.P.C. 1/2 to 1 drachm. Tincture of Benzoin, U.S.P., 15 minims.

The year is 1100. The date is August 1. The monks in the abbey at Gloucester are celebrating the holy-day of St. Peter in Chains. One of the monks wakes from a strange dream in which God promises to strike down the wicked King who has abused the Holy Church. His superior, Abbot Serlo, on hearing of the dreams sends a warning to the King, William the Red, who has oppressed all of England with taxes and disgusted many with his licentiousness and blasphemy. Red, as he is called, receives the message the following day while preparing to indulge in one of his favorite sports, hunting, in the New Forest. Although there are no longer any people dwelling in the New Forest — they were all cleared out by Red's father, William the Conqueror — there are rumors that it's a hotbed of pagan activity. And August 2 is an important pagan holy-day. The Saxons call it Lammas, the Loaf-Mass. William the Red laughs at the warning from the monks and goes out hunting. A short time later, he is dead, struck in the chest by a stray arrow, and his brother, Henry, who was in the hunting party is riding hot-foot for Winchester and the crown. Now some people say that William the Red was a Lammas sacrifice, that having made a wasteland of his kingdom, he was killed by the people (or the Gods) as a sacrifice to bring new life to the land. And some people say his brother Henry has him assassinated. And some people say that both versions are true. This story comes to my mind when I think of Lammas because I spent ten years researching a medieval novel set in the time of William the Red and Henry. But this tale of sacrifice and hunting, a dying King and a wasted land, embodies many of the dominant themes of Lammas, one of the four seasonal quarter-days, and perhaps the least well-known. The Celts celebrate this festival from sunset August 1 until sunset August 2 and call it Lughnasad after the God Lugh. It is the wake of Lugh, the Sun-King, whose light begins to dwindle after the summer solstice. The Saxon holiday of Lammas celebrates the harvesting of the grain. The first sheaf of wheat is ceremonially reaped, threshed, milled and baked into a loaf. The grain dies so that the people might live. Eating this bread, the bread of the Gods, gives us life. If all this sounds vaguely Christian, it is. In the sacrament of Communion, bread is blessed, becomes the body of God and is eaten to nourish the faithful. This Christian Mystery echoes the pagan Mystery of the Grain God. Grain has always been associated with Gods who are killed and dismembered and then resurrected from the Underworld by the Goddess-Gods like Tammuz, Osiris and Adonis. The story of Demeter and Persephone is a story about the cycle of death and rebirth associated with grain. Demeter, the fertility Goddess, will not allow anything to grow until she finds her daughter who has been carried off to the Underworld. The Eleusinian Mysteries, celebrated around the Autumn Equinox, culminated in the revelation of a single ear of corn, a symbol to the initiate of the cyclical nature of life, for the corn is both seed and fruit, promise and fulfillment. You can adapt the themes of Lughnasad and Lammas to create your own ceremony for honoring the passing of the light and the reaping of the grain. Honoring the Grain God or Goddess Bake a loaf of bread on Lammas. If you've never made bread before, this is a good time to start. Honor the source of the flour as you work with it: remember it was once a plant growing on the mother Earth. If you have a garden, add something you've harvested--herbs or onion or corn--to your bread. If you don't feel up to making wheat bread, make corn bread. Or gingerbread people. Or popcorn. What's most important is intention. All that is necessary to enter sacred time is an awareness of the meaning of your actions. Shape the dough in the figure of a man or a woman and give your grain-person a name. If he's a man, you could call him Lugh, the Sun-King, or John Barleycorn, or the Pillsbury Dough Boy, or Adonis or Osiris or Tammuz. Pauline Campanelli in The Wheel of the Year suggests names for female figures: She of the Corn, She of the Threshing Floor, She of the Seed, She of the Great Loaf (these come from the Cyclades where they are the names of fertility figures), Freya (the Anglo-Saxon and Norse fertility Goddess who is, also called the Lady and the Giver of the Loaf), the Bride (Celtic) and Ziva or Siva (the Grain Goddess of, the Ukraine, Hungary, Yugoslavia and Czechoslovakia). Feast Like all holidays, Lammas calls for a feast. When your dough figure is baked and ready to eat, tear him or her apart with your fingers. You might want to start the feast with the Lord's Prayer, emphasizing the words "Give us this day our daily bread." The next part of the ceremony is best done with others. Feed each other hunks of bread (or gingerbread people or popcorn), putting the food in the other person's mouth with words like "May you never go hungry," "May you always be nourished," "Eat of the bread of life" or "May you live forever." Offer each other drinks of water or wine with similar words. As if you were at a wake, make toasts to the passing summer, recalling the best moments of the year so far. Corn Dolly Another way to honor the Grain Goddess is to make a corn doll. This is a fun project to do with kids. Take dried-out corn husks and tie them together in the shape of a woman. She's your visual representation of the harvest. As you work on her, think about what you harvested this year. Give your corn dolly a name, perhaps one of the names of the Grain Goddess or one that symbolizes your personal harvest. Dress her in a skirt, apron and bonnet and give her a special place in your house. She is all yours till the spring when you will plant her with the new corn, returning to the Earth that which She has given to you. Food for Thought Lammas is a festival of regrets and farewells, of harvest and preserves. Reflect on these topics alone in the privacy of your journal or share them with others around a fire. Lughnasad is one of the great Celtic fire-festivals, so if at all possible, have your feast around a bonfire. While you're sitting around the fire, you might want to tell stories. Look up the myths of any of the grain Gods and Goddesses mentioned above and try re-telling them in your own words. Regrets: Think of the things you meant to do this summer or this year that are not coming to fruition. You can project your regrets onto natural objects like pine cones and throw them into the fire, releasing them. Or you can write them on dried corn husks (as suggested by Nancy Brady Cunningham in Feeding the Spirit) or on a piece of paper and burn them. Farewells: What is passing from your life? What is over? Say good-bye to it. As with regrets, you can find visual symbols and throw them into the fire, the lake or the ocean. You can also bury them in the ground, perhaps in the form of bulbs which will manifest in a new form in spring. Harvest: What have you harvested this year? What seeds have your planted that are sprouting? Find a visual way to represent these, perhaps creating a decoration in your house or altar which represents the harvest to you. Or you could make a corn dolly or learn to weave wheat. Look for classes in your area which can teach you how to weave wheat into wall pieces, which were made by early grain farmers as a resting place for the harvest spirits. Preserves: This is also a good time for making preserves, either literally or symbolically. As you turn the summer's fruit into jams, jellies and chutneys for winter, think about the fruits that you have gathered this year and how you can hold onto them. How can you keep them sweet in the store of your memory?

LAMMAS: The First Harvest =============================== by Mike Nichols Once upon a Lammas Night When corn rigs are bonny, Beneath the Moon's unclouded light, I held awhile to Annie... Although in the heat of a Mid-western summer it might be difficult to discern, the festival of Lammas (Aug 1st) marks the end of summer and the beginning of fall. The days now grow visibly shorter and by the time we've reached autumn's end (Oct 31st), we will have run the gamut of temperature from the heat of August to the cold and (sometimes) snow of November. And in the midst of it, a perfect Mid-western autumn. The history of Lammas is as convoluted as all the rest of the old folk holidays. It is of course a cross-quarter day, one of the four High Holidays or Greater Sabbats of Witchcraft, occurring ¼ of a year after Beltane. It's true astrological point is 15 degrees Leo, which occurs at 1:18am CDT, Aug 6th this year (1988), but tradition has set August 1st as the day Lammas is typically celebrated. The celebration proper would begin on sundown of the previous evening, our July 31st, since the Celts reckon their days from sundown to sundown. However, British Witches often refer to the astrological date of Aug 6th as Old Lammas, and folklorists call it Lammas O.S. ('Old Style'). This date has long been considered a 'power point' of the Zodiac, and is symbolized by the Lion, one of the 'tetramorph' figures found on the Tarot cards, the World and the Wheel of Fortune (the other three figures being the Bull, the Eagle, and the Spirit). Astrologers know these four figures as the symbols of the four 'fixed' signs of the Zodiac, and these naturally align with the four Great Sabbats of Witchcraft. Christians have adopted the same iconography to represent the four gospel-writers. 'Lammas' was the medieval Christian name for the holiday and it means 'loaf-mass', for this was the day on which loaves of bread were baked from the first grain harvest and laid on the church altars as offerings. It was a day representative of 'first fruits' and early harvest. In Irish Gaelic,the feast was referred to as 'Lugnasadh', a feast to commemorate the funeral games of the Irish sun-god Lugh. However, there is some confusion on this point. Although at first glance, it may seem that we are celebrating the death of the Lugh, the god of light does not really die (mythically) until the autumnal equinox. And indeed, if we read the Irish myths closer, we discover that it is not Lugh's death that is being celebrated, but the funeral games which Lugh hosted to commemorate the death of his foster-mother, Taillte. That is why the Lugnasadh celebrations in Ireland are often called the 'Tailltean Games'. The time went by with careless heed Between the late and early, With small persuasion she agreed< To see me through the barley... One common feature of the Games were the 'Tailltean marriages, a rather informal marriage that lasted for only 'a year and a day' or until next Lammas. At that time, the couple could decide to continue the arrangement if it pleased them, or to stand back to back and walk away from one another, thus bringing the Tailltean marriage to a formal close. Such trial marriages (obviously related to the Wiccan 'Handfasting') were quite common even into the 1500's, although it was something one 'didn't bother the parish priest about'. Indeed, such ceremonies were usually solemnized by a poet, bard, or shanachie (or, it may be guessed, by a priest or priestess of the Old Religion). Lammastide was also the traditional time of year for craft festivals. The medieval guilds would create elaborate displays of their wares, decorating their shops and themselves in bright colors and ribbons, marching in parades, and performing strange, ceremonial plays and dances for the entranced onlookers. The atmosphere must have been quite similar to our modern-day Renaissance Festivals, such as the one celebrated in near-by Bonner Springs, Kansas, each fall. A ceremonial highlight of such festivals was the 'Catherine wheel'. Although the Roman Church moved St. Catherine's feast day all around the calender with bewildering frequency, it's most popular date was Lammas. (They also kept trying to expel this much-loved saint from the ranks of the blessed because she was mythical rather than historical, and because her worship gave rise to the heretical sect known as the Cathari.) At any rate, a large wagon wheel was taken to the top of a near-by hill, covered with tar, set aflame, and ceremoniously rolled down the hill. Some mythologists see in this ritual the remnants of a Pagan rite symbolizing the end of summer, the flaming disk representing the sun-god in his decline. And just as the sun king has now reached the autumn of his years, his rival or dark self has just reached puberty. Many commentators have bewailed the fact that traditional Gardnerian and Alexandrian Books of Shadows say very little about the holiday of Lammas, stating only that poles should be ridden and a circle dance performed. This seems strange, for Lammas is a holiday of rich mythic and cultural associations, providing endless resources for liturgical celebration. Corn rigs and barley rigs, Corn rigs are bonny! I'll not forget that happy night Among the rigs with Annie!