BOOK OF

ELVEN-FAERIE
SECRETS OF THE DRUIDS

By Joshua Free

Originally published as Liber D by the

Mardukite Chamberlains
Formerly “Druids of the Necronomicon”

© 2011, Joshua Free

No part of this publication may be reproduced in any form or by any

means, electronic or mechanical, including photocopying, recording, or by
any information storage or retrieval system, without permission in writing
from the publisher.
 PREFACE

For nearly five years I have been asked to release a

printed version of the “Book of Elven-Faerie,” some-
thing that has been passed around in its “beta-version”
among the electronic underground for nearly as long in
various editions. The project was originally completed
around the time of the Crossquarter release of “Merlyn's
Magick” (circa 2005) and then was rewritten again in
the more commonly depicted (circa 2006). This began a
cycle of continuous revisions that never satisfied me
enough. It also seemed like I was going to be footing it
alone – not depending on third-parties – if any work
beyond the “Merlyn Stone Chronicles” was going to
reach print.

This work is an enigma in the literary sense. It is a book

of ever-changing light that cannot be truly made static
in the mundane world of books and form that most folks
have grown accustomed to. The very concepts them-
selves are enigmatic and require an entire re-evaluation
of semantics and terminology that has been so conven-
iently impressed upon the masses. It was only after I set
aside the idea of working with this specific perspective
for a time that I was motivated to begin writing
“Arcanum” in 2006, (now in a two volume set titled
“Magick & Mysticism” or as a revised single volume -
“Magick”) a work set forth under the same premise of
the “Book of Elven-Faerie”.

3
Releasing the various “Mardukite Reports” (also known
as the Mardukite Necronomicon cycle) requires inten-
sive research and experimentation conducted by the
“umbrella” under which the Mardukite Chamberlains
have functioned.

For example, new directions are sometimes explored as

a result of even the most innocently small comment or
question raised on our network forum or from a fan.
These things require our printed and published words to
be in constant re-evaluation, an exceptionally time
consuming task for myself even in the midst of the
supplemental work performed by the Council of Nabu-
Tutu...

...To get back to the original story, any attempts at

examining the fundamental emphasis or main tenet
(that actually served as the basis for founding Mar-
dukite Ministries in 2008) would have to wait for their
proper time, or else be completely misunderstood,
washed away in a sea of trivial new age puffery.

The first year of the ministry was spent in essentially

“grounding” it into solidity. “Arcanum” (the original 0-
degree Neophyte reference) was incorrectly interpreted
as simply another A-to-Z reference (as had been
prophetically predicted in the book's preface). To secure
some type of organization to the studies of those who
have written to us to buy our books (most of which are
not widely distributed outside the reach of our
ministry), we had to bring the scope of the “unification”

4
attempted in “Arcanum” down to the most reachable
level. This was easy enough – to start at the beginning,
the very well-spring source that had prompted this from
the beginning – the Anunnaki. Our intent was then to
culminate the most complete reference of this for our
Year 1 participants, resulting in, after many editions and
printings, an entire “Necronomicon – The Anunnaki
Bible.”

Referencing the Necronomicon is touchy business, in

both the academic world of book worms and the occult
realm of spell-castors. I personally have had no fear in
doing so since I was so publicly dragged into the arena
from my teenage years by Daniel Harms & John Gonce
when I was writing under the name “Merlyn Stone” (my
pseudonym as a teenager, just in case people like Harms
& Gonce did exactly what they did to the work I was
releasing at that time...lmao). However, the ancient
mythos and mysticism that we were intrigued by very
closely resembled the type of work found in the Simon
“Necronomicon” and hence the connection to the title.
These days, for me at least, it has become familiar
territory – a place to call “home”.

The legacy brought forth by the ancient Mesopotamian

world (and Egyptian for that matter) did not die with
them or we would not have anything near to the world
that we have today. Their influence remains true. One
might believe (or prefer to believe) that since we no
longer live under the same conditions and guises of our
ancestors, that we have somehow been able to escape

5
their Truth – that it could not longer have application for
us. Such is clearly not the case, nor did things end
entirely with the lore and sagas of the Sumerians and
Babylonians and other desert dwellers in a forgotten
world – no indeed.

Mesopotamia was only the beginning. As time and geo-

graphy took its hold onto the ancient source traditions,
it... evolved! If it can be said that this ancient stream is
indeed our well-spring of civilization (examined very
intensely in the Necronomicon Anunnaki Bible), and if
we are to try to seek the most complete “systems” that
have been brought forth through time and space, there
are no others that compare to both the beauty and
current and functional revival relevance as the Druids
– an aspect that is undoubtedly as misunderstood and
just as often misrepresented as the mythos and magick
of ancient Sumeria, Babylon and Egypt – and, as it
turns out, is directly related via a “dragon lineage” that
was seeded by a race that we can identify with as
“Elves” or “Faerie” begun in ancient Sumeria and
Eurasia and carried forth into the Western World by
distinct tribes of Europe.

While “Druids of the Necronomicon” was intended as a

standalone book, it was also prepared specifically for
the Year 2 Mardukite Chamberlains Curriculum &
Research program and thereby expects the reader has
familiarity with the Mardukite Necronomicon Cycle
(currently divided between two other volumes: “Necro-
nomicon – The Anunnaki Bible” and “Gates of the Nec-

6
ronomicon: Establishing Your Relationship with the
Anunnaki Gods.”) that was begun in 2009 with the
release of the “Necronomicon Liber N” (a commemor-
ative realization of our privately released “Lapis
Editions,” the very first Year 1 Mardukite installment).
In addition to containing the millionth rewrite of the
“Book of Elven-Faerie,” the current tome also draws
upon the wisdom of “Arcanum” and the underground
“Merlyn Stone” works, as well as the relevant correct-
ions toward understanding the mysteries (as uncovered
by the Chamberlains over the last two years) that would
have been unable to appear in previously available
works – and which also did not have our Necronomicon
Anunnaki Bible to use as groundwork.

People are often surprised when they meet me to find

that I am “Elven” in nature and also very “Druidic,”
hardly the “scary gothic” stereotype that my profile
often fits. The emphasis of my most recent works and
even the title “Mardukite” would appear to some to
classify the tradition as yet another “2012 Heaven's
Gate” cult based on people who probably had read just a
little too much Zecharia Sitchin for one lifetime or an
occult brand of pseudo-Scientology – this is, of course,
far from the case (and I surprisingly had never read
anything by Sitchin at the time the “Book of Elven-
Faerie” was being written – my investigation into that
author's entire library came much later, almost necess-
ary, during the founding of Mardukite Ministries). In
fact, those who knew me and are familiar with my
debuts as “Merlyn Stone” in the 1990's are aware that

7
Druidry has always been my emphasis, although I have
never restricted myself to a purely “Celtic paradigm” or
“Irish framework” from which to base my “Druidic
Reality”.

I was officially initiated into the Druid Tradition by the

Dragons in 1995 while living in Minnesota. It just so
happened that I grew up near the hub of the neodruid
revival in America from the 1960's (RDNA – Reformed
Druids of North America) and also the Mother Grove
(at the time) of the HK – Henge of Keltria, the largest
break-away to emerge from ADF (which might as well
stand for the American Druid Federation as they appear
to police the Druidry in America as closely as OBOD/
COBOD do for the British Orders). I was at one
juncture the youngest member of OBOD – Order of
Bards, Ovates & Druids of England but was unseated
(removed from office) there for matters that concerned
(among a few things) my alliance with Douglas Monroe
(author of the “21 Lessons of Merlyn”, “Lost Books of
Merlyn” and, the as yet unreleased conclusion to the
trilogy, “Deepteachings of Merlyn”).

A cycle had begun where I had become increasingly

attracted to the “black sheep”of the new age realm and
shied away from the mainstream of which I could find
only fragments of value – few and far between. My
quest for the origins and foundations of the Druidic
Tradition led me again to the face of the Dragons, a
realm unto itself that follows the usual patterns of
misconception among the masses – but more important-

8
ly the legacy of the Elves and Faerie that I had long
sought to put down into writing (and much of it, for the
most part, is forbidden to do so – parts I am not
concerned about for the human language as perceived
by the physical mind is not capable of unsealing these
intellectual taboos that I guard).

During the researching of the beta version of the “Book

of Elven-Faerie” five years ago, I was incredibly
intrigued by the writings of two individuals in particular
that seemed to compliment my efforts tremendously:
Tracy R. Twyman and Nicholas de Vere. For a third
time in my life I was confronted with Dragons, and this
time the perceptibly elite among them. I am pleased to
be and have been more readily inclined to become
colleagues to such folk, though we have remained in the
underground, for the most part, because of one cardinal
point: we do not sell people fantasies or give means to
fool yourself into believing everything is okay by
mumbling words in the dark by candlelight while
suffocating on incense smoke. [Twyman, if you recall,
also contributed the foreword to the “Necronomicon
Hardcover” and aided us considerably in seeing that
book get released to the public.]

There has undoubtedly been a rise in interest towards

the ways of the wizard, and especially the “Elves” and
“Druids” among them. This is no doubt a result from
the return to the fantasy realm that seems to coincide
with the industrial sci-fi age that we also appear to be
entering (or living in, depending on your opinion of

9
that). But while there is an increase in fantasy-oriented
products and new age fairy artwork, there have been
few solid avenues for seekers to explore this topic more
fully. There are many internet forums and websites
filled with unsolved inquiries into the heart of the Elven
Ways, and though some other books might “dabble”
into aspects considered “Elven” or even the infamous
“Celtic Faerie Tradition”, they have a tendency to fall
short of expressing the total scope of the legacy and
mysteries – particularly in how the races of “Elves-
Ffayrie” affected human development (and how human
development has affected the earthbound “Elves” and
“Faerie”).

Being that this edition is being prepared for the Truth

Seeker Press, the distribution of the book is exclusively
by, though not necessarily restricted to, the Mardukite
Chamberlains and other unregistered patrons at this
time. This means that their will undoubtedly be readers
who come upon this work out of context and thereby
will misjudge what is before them. While I consider
myself a practitioner of Pheryllt Druidry, this work is
not simply another attempt at uncovering “question-
able” manuscripts, I believe this work certainly lends to
their credibility – while the Mardukites and New Forest
remain friendly, though wholly separate organizational
entities. Similarly in other alliances, I have honorary
esteem with the true modern Dragons, and that I
treasure deeply, enough to keep their secrets – I lend a
hand to furthering their cause while tending to my own.

10
This current volume was not intended as a fantasy role-
playing supplement or companion to fantasy literature –
but by no doubt will serve to show the connectivity of
that which is already around you, no matter what type
and degree of exposure you might have had with any of
the concepts contained within this tome.

Let, then, the secret knowledge of the Otherworld be

guarded by the Truth Seekers – and may the Star-Race
be ever watchful over the Gates.

~ Joshua Free
Summer Solstice, 2010

11
DRUIDS OF THE
NECRONOMICON
 ANCIENT EURASIA
THE GENESIS OF THE ELVES & FAERIE
THE ELVEN HISTORIES

The bloodlines of the “Elven-Ffayrie” are pre-historic in

origin and relate back to beings that the Sumerians
called the “Anunnaki”. Some readers who will fall upon
these pages are going to be undoubtedly shocked by the
terminology used and the seriousness by which this is
all executed, or else believe it all to be an elaborate
joke. The legacy and lore of the same, however, serves
not only to compliment existing historical and anthropo-
logical data but also satisfactorily seeks resolve to the
unanswered questions about the origins of humanity, the
development of culture and perhaps also the human role
in the universe.

What makes this lore and legacy “occult” or “esoteric”

is the fact that it remains hidden from the public
mainstream, though hidden in plain sight – yet ever in
the shadows. It is this process of bringing that which is
hidden into the “light” that mystics have resulted in
sometimes calling “enlightenment” (and perhaps too
literally so). Humans would seem to have lost a feeling
or a memory that perhaps was at one time “second
nature” or “innate,” linking their blood to the Earth
Ways. Or, perhaps humans have not simply forgotten
but chosen, albeit subconsciously conditioned to choose
by society, to ignore this inner calling, to deny it to the
point where it is no longer heard and to think about it is
to be “insane.”
15
As has been repeatedly sought to be overcome in the
presentation of this book, the “Elves” themselves do not
record their history and lore in the same way that hu-
mans do. Much like the beliefs of the Druids (Drwyds)
to follow them, there would appear to be an innate or
perhaps cultural taboo or ban on putting to writing that
which was considered sacred, meaning the “light
things” or “bright things,” including history and mystic-
al lore. The Druidic belief followed that if one was no
longer responsible to commit things to memory, then
the genetic memory that was held so important to these
folk (also led by an “oral tradition”) might become
tainted or recessive – forgotten. . .

Cultural and regional semantics is all that has separated

the ancient stream as it evolved through time. The
spread of the bloodlines, infiltration and development of
diverse nations and languages has all led to the further
fragmentation of the base system. Moving away from
the Egypto-Babylonian and Middle Eastern paradigm,
the “Light Folk” are described elsewhere in Western
Europe typically as being either of the Sidhe (High
Elves) or Sylvan (Wood Elves) varieties. These beings
maintain a lore that expresses themselves as the
“firstborn” of Europe and also being descendants of the
Anunnaki of E.DIN in Mesopotamia. To many who are
unfamiliar with the duplication practices of the
Anunnaki, this is a somewhat misleading statement
because Anunnaki lore would suggest that these “Elves”
are indeed a part of the “Eden Experiment,” but they
too, in all of their antiquity, are not actually the “first

16
generation” (referred to on Mesopotamian tablets as the
“Adamu”), but are instead the “ninth race” (the term
given to me is “race” but might refer to the “gener-
ation”) and described as seemingly hybridized earth-
born “half-gods.”

A popular example of a particularly “Anunnaki Elven-

Faerie framework” has become almost a household
concept over the last decade as a result of the motion
picture masterpieces derived from the work of J.R.R.
Tolkein. While some are very quick to disregard con-
cepts and messages relayed through fiction, Tolkein
actually did considerable research into Norse-Germanic
mythologies in addition to ancient languages for his
work. In his version, the “Elves” are also considered the
“first-born” race of “Middle Earth” and he translates
their name as a link to their genetic “star” ancestry to
mean the “Children of Eru.” The Celtic versions depicts
the same as the “Children of D'Anu.”

“Eru” is an “Elvish” word related to “Anu” in the

human tongue. The language that Tolkein dubbed
“Quenya” for his stories actually holds many resem-
blances to the Egypto-Mesopotamian languages that
seem to surround the mysticism of the Necronomicon.
In the Elven Way, “Anu” or “Eru” is a name given to
the Creative Force or Source of All Being and Creation
– essentially “God.” In some Mesopotamian traditions,
“Eru” or “Erua” is the name given to Sarpanit, the
“hybridized-Elvish” wife of Marduk (see our Mardukite
“Liber 50” as Gates of the Necronomicon or Sumerian
Religion).
17
The “Elven Histories” are all based on the Sumerian
lore of ancient Anunnaki-governed Mesopotamia (or
perhaps from a time from even before the Flood) and
can remember a time before “humans”. This memory
does not, however, attempt to reconstruct fantastic
stories by which to explain natural forces or even the
cosmic genesis of the solar-system. For this knowledge
is not maintained in memory by direct experience but
was instead taught to them by the “stars.” It might be
actually appropriate to assume them to have been raised
and taught by a conceivably higher form of life, one
that, if we are to take the lore at face value, more or less
seeded this entire planet and then “ascended,” leaving
the “Elves” and “Faerie” responsible for the tending of
the planet – their bloodlines also becoming a part of the
“royal families” and “kingship” that occupied the
ancient world. This immediately conjures to mind the
genetic memory that many hold today concerning
“Elven Courts” and “Fairy Princesses” and the like.
This is not make-believe. This is the true nature of
Earth's history.

The following is one interpretation of the Anunaki

genesis of the Elven-Faerie on Earth derived from the
“Sylva D'Terrestai” that bares a remarkable resem-
blance to the human copy of the “Urantia Book”:

The ‘first generation’ of Gaea is nameless. We know

that it consisted of two people, twins, brought or sent
here to be sure that Middle Earth was inhabitable in its
physical form. Their lifespan was purposely short-lived,

18
reaching full maturity with the passing of only 12 solar
years. They were of such a nature that they were
innately aware of the need to live for and with each
other. Though the sexual gender is not mentioned, an
aspect often obscure in matters of Elven-Ffayrie,
“aliens” or any other inter-dimensional beings, we can
be sure that they had the ability to reproduce. Thus, the
planet was officially inhabited. The vegetation and
animals were here already, active and operating on
their own ‘genetic programs.’

At Eleven (Elven) years old, the ‘Twins’ as they are

referred to, parented the firstborn of the ‘second
generation,’ but truly it was the first Earthborn
generation. In the act of love resulting in this
conception (lust was not a part of the psyche yet) the
genetic material really bloomed. With the birth of
Andon and Fonta, it was clear that the abilities and
genetic potential had actually increased as a result of
the loving union of the “Twins.” Yes, the whole is
greater than the sum of the parts alone, and for what-
ever reason this evolution did happen and has never
happened again. The cup being as full as possible with
Andon and Fonta, could now only be emptied. For this
reason there was a stress or pressure to maintain or
preserve the purity and integrity of the Elven genetics
and bloodline as time bore on.

As humans have come to understand the concepts,

genetics and race are most often expressed in terms of
the color of skin pigment or “melanin.” The complexion

19
type is not truly a genetic indicator by itself as there are
other cues like eye color, hair color (and type) as well as
skeletal structure, all of which can be used anthropolo-
gically to distinguish race. According to the previously
given example, the descendents of Andon and Fonta are
charged with the possession of the true or original
melanin of the people of Earth. The Andonites resem-
bled closely to what we consider Inuit Indians or
“Eskimos,” who are of “Elvish” decent as well and have
also preserved a distinct genetics throughout history. In
fact, the original people of Earth survived by being
“arboreal,” meaning that they lived in the forest and
used the trees for safety and scouting. The Andonites
came to inhabit much of “Aeurope” and were forced
into an existence primarily focused on surviving the end
of the last Ice Age.

To continue the story from above:

Following the dispersion of the Andonites across

Europe, further generations and tribes began to emerge
seemingly independent of one another. They continued
first with the 'Foxhall Clan,' also known as the
'Heidelberg Race,' who not only maintained some of
their original Andonite genetics, but had also been
privileged at the instruction of Onagar, the first ‘Wise
One.’ The Clan was interested in the development and
evolution of a learned culture in addition to mere
survival. With the ending of the Ice Age, folk were able
to focus more on the culture and less on the necessity of
fighting for life. But humans are adaptive, and the mod-

20
ern day Hyperborean Inuit Indians and Scandinavians
would seem to have mastered arctic living (provided
that the affects of other humans do not destroy the
ecosystem of said arctic). With the focus shifting from
keeping alive (or preservation) into expansion, more
primitive and combative generations (races and fact-
ions) emerged. These were not descendents from the
Elven experiment, such as the Badonan and Neander-
thal, and did not survive.

For those races that did survive, the genetic Melanin

separated them by color. Each of the cousin races
moved farther and farther away from Mesopotamia but
remained connected.

The ‘red folk’ became the Native American aboriginal

shamans. The ‘orange folk’ went to Africa for a while
but were later overrun by the ‘green folk.’ The ‘yellow
folk’ left Eurasia for East Asia. The ‘green folk’ and the
‘indigo folk’ remained around North Africa and that part
of the Mesopotamian homelands, which left the ‘blue
folk’ (or light folk) who (according to this lore)
represent the clearest strain back to the Source and
would later be known as the “Fair Folk” or “Faerie”. It
is sometimes difficult to distinguish the varying
characteristics of the “dragons”, “elves” and “fae” of
today, but some of the genetic factors do survive today.

For example, the last “Dragons” of the Celtic-Druids

were driven to Ireland as “Dragon Priest-Kings” who
bore an old and distinct set of recessive traits: red hair,

21
green eyes and fair or orange skin. The last “Blue Race”
of the “Faerie” to reside in the Hyperborean Germanic
and Norse regions carried a set of even older, but more
commonly found traits of today: blonde hair, blue eyes
and fair or “albinic” complexion. The oldest and most
widely distributed races of “Elves” were distributed out
of Mesopotamia into other Realms and “gypsy-clans”
found in the Black Forests of Europe, the Etruscan
Kingdom and also to the reaches of Albigensians and
Merovingians of France. These are recorded as “dark
headed” on the ancient tablets.

Given that it is also based on the work of the Anunnaki

Tablets in a prehistoric age, the Judeo-Christian “Holy
Bible” lends significant credibility to our understanding
of the common “bed-time story” versions of scripture.
Firstly, we are led to believe that all homo sapiens on
the planet are derived from a single origin – Adam and
Eve. While this would seem convenient in cataloging
the descendants of a particular dynastic succession, it
leaves many questions to be beheld. Furthermore, the
death of Abel by Cain would almost give reason to
believe that everyone on the planet is the Son of Cain
by lineage from Adam. At least the Christian “Bible”
makes reference to the other offspring that Adam and
Eve birthed, but these become mere background flavor
in the Genesis. The “Bible” does, however, omit the fact
that Adam had a “wife” before Eve named Lilith. The
Vatican has removed these references believing that
they know a “higher truth” than the Jews when in fact
their own “Bible” is completely based on Semitic texts.

22
We cannot fault the biblical Moses too deeply, for he
was roaming an endless desert charged with leading an
up and coming nation of people – he had to start the
story somewhere and it all had to be simplistic enough
to be remembered among the masses. This legacy
provided the fuel for the psyche necessary in driving the
people forward through their plight. This is called
cultural religion, and it is a concept that was born
among the city-states that each would be graced with a
“temple” to a different Anunnaki figure claiming to be
“god”. There is still some debate among Anunnakian
scholars as to which of these figures specifically was
responsible for presenting himself as “Lord God
Yahweh”, or if you prefer, the “Jehovah” of the Old
Testament, a being found to be wholly different that the
“distant loving all-father” that Jesus alludes to as God.
Given the Semitic and dynastic descent of Jesus, his
heavenly father would have been both literally and
figuratively, Anu.

As you reach for your handy copy of the “Holy Bible”

to verify these things, a more intensive fifteen minute
reading will also reveal to you that after Cain kills Abel,
he leaves to become a leader of the land of Nod and
marries a “cousin” that is apparently born of something
outside the “Eden Experiment”. Interestingly, Semitic
texts reveal the strong possibly that Cain was not the
son of Adam and was instead the result of the encounter
between Eve and the “Serpent.” It also seems clear that
the Nodites did not originate in the Garden of Eden, so
there is obviously something going on that we are not
being told in the Bible.
23
A fundamental example that we can use is the Yezidi – a
Mesopotamian sect found in northern Iraq that possess
the very uniqueness of genetics and culture that the
“Elves” refer to. The folk are named for their name for
“God” who is Yazdan (see the Necronomicon Anunnaki
Bible). This being is credited with creating (or naming)
the Seven Chief Emissaries that we might recognize as
the Seven Anumnaki Zonei Gates – including Azazel,
known as Samas (or Shammash) from the ancient
tablets. This remote clan claims to be the descendants of
Adam but not Eve and that the remainder of the world
exists outside of their unique genetics, a fact that is
actually supported with DNA testing.

The biblical Adam is named for the “Adamu,” the class

of Primitive Workers that were fashioned by the
Anunnaki to ease the working toil of the Igigi-Watchers.
But “Adam” is actually the character named “Adapa”
from the Anunnaki Tablets (see the “Book of Gener-
ations” in the Necronomicon Anunnaki Bible). Adapa is
the name given to the “first man” of the new race born
of the “Eden Experiment” conducted (according to the
tablets) by Enki. The existence of Adapa begins a new
class of being on Earth that is more advanced and
intelligent than the original Adamu race. One branch of
the Elven Way is actually named for “Adam-Adapa”
which is also spelled “Edapa” and hence the “Edaphic”
tradition. It is thought that Adam's long life-span is the
result of his purest genetic faculties, something lost with
the later generations. At a later juncture, the Anunaki
instill a “program” into human DNA that restricts the

24
lifespan to a possible 120 years. Returning to my own
transliteration of the Sylva D'Terrestai:

Outside the walls of Eden [perceived to be almost like a

bio-dome in the Middle Eastern deserts] where things
are not so sacred, the people were beginning to get
jealous about the “supremacy” that was taking place
within. Eve shared herself with one from the “other
races” because he had explained to her that it would
“help to spread the goodness and power” to the chaotic
primitives beyond. She had already been warned of this
by [God] not to mix the polarities of “good” and
“bad.” The very moment Ffayrie mixed with Human,
both Adam and Eve became aware of their mortality
(prior they knew not death or suffering) because Eve’s
energy affected Adam when he shared himself with her
thereafter. This resulted in a loss of grace for Adam and
Eve as well as a the birth of a new generation of Eve’s
offspring that were “quarter-breeds.”

[In regards to sexual morality, the Elven Philosophy

speaks of the dangers concerning “idle sex,” meaning
derogatory or out of perversion and lust (things that the
modern world of Men has come to thrive on)].

Cain was not the son of Adam. Cano, the ‘Serpent in the
Garden’ was responsible for the Degradation of Eden
and thus the jealousy between half-brothers (as Adam
would clearly have had favoritism towards his own
blood son.) After being tainted with the energy of lust,
Eve laid with Adam and they shared the “apple” and

25
realized that now they were both impure and tainted for
the rest of their days. Cain went on to the Nodites and
quarter-breeds and Eves other children carried on the
pure blood of Adam.

While my original understanding of the “Sylva D'Terr-

estai” has since been enhanced with countless years
spent with the Mesopotamian Mythos, some further
amendments should be made concerning this lore.
Firstly, that the “apple” remains, for some reason, the
epitome of life and death as deemed by the gods, or else
divine fate or destiny. In the physical sense it can
represent “life” via sexual union (intercourse). Further-
more, the Bible even acknowledges to us the concept of
two distinct bloodlines in opposition quite frequently.
Beginning with Genesis 3:15 we are told that there will
be perpetual discord between the offspring of Cano (the
Serpent) against the remainder of Eve's children (pre-
sumably the Sons of Adam). Then Cain kills Abel from
the jealousy of Abel being so close to Adam and leaves
them all to pursue his own life. He does not actually
carry away the Adamic blood with him that all Humans
have thought themselves to have been a part of since the
story spread.

The name “Adapa” is translated by some to mean

“found” and his wife, the biblical Eve, is found on
ancient tablets by the name “Titi” meaning “alive”
(actually the compound double of the Sumerian word
“Ti” meaning “life”). After being inspected by the
Assembly of Anunaki, Adapa returns to Earth to lead

26
the life of a farmer-shepherd. The names “KA.IN” and
“ABAEL” do appear in the Mesopotamian Mythos as
sibling offspring. Ninurta (an emissary of the Anunaki)
instructs KA.IN in architecture while Marduk (another
Anunnaki) is charged to teach ABAEL in shepherd-ing.
In this version, KA.IN also kills ABAEL and is exiled,
requiring the Blessed Dynasty to be carried by further
off-spring of Adapa and Titi.

Genesis also contains detailed information interpreted

as a passing thing concerning the “Watchers” or “Neph-
ilim” referred to as “Sons of God” or “Children of God”
who took “Daughters of Men” as wives and begot
children.In some cases, the indication of “sons” and
“children” is used inter-changeably, but in this case in
undoubtedly denotes masculine angelic forces, meaning
that against most Judeo-Christian doctrine, these star-
beings, or in this case the Igigi-Watcher Angels, do in
fact have gender and given the proximity of genetics
between humans and Anunaki, are capable of mating.

According to the most ancient Anunaki doctrine, Enki

was technically the father of Adapa. His ability to blend
his bloodline to advance the species of “humans” with a
genetic upgrade allowed for this distinctive bloodline to
be carried on. After having several daughters, Adapa
and Titi are blessed with a child named SA.TI (the
biblical “Seth”). Sati and Azura have EN.SHI (the
biblical “Enosh”) and Enshi and his sister-wife NO.AM
beget KU.NIN (the biblical “Kenan”). And on and on
the generations go, the tablets closely matching the

27
common biblical scriptures – and then we arrive at a
special case: ENKI.ME, whose name means “By Enki,
Understanding.” This is the biblical “Enoch” who has
inspired many mystics and occultists alike.

It is important when interpreting the Judeo-Christian

and Gnostic delta of the ancient current that the seman-
tics are kept in mind. To these scriptural scholars, the
Anunaki are “angels” or “forces of God manifest on
Earth.” In another reference they might be considered
“emissaries” or “intermediaries between man and God.”
It is clear that these beings resided on the Earth before
present-day humans in prehistoric times and the lore
suggests that the handling of the rise of humans caused
(or continues to cause, depending on your beliefs)
considerable conflict even among these “enlightened
beings.” One of the primary ideals of this lore is the
ability for these seemingly “etheric,” “godly,” “angelic”
or otherwise “faerie” beings to be able to share consum-
mate love with mortals. This ability, thought to being a
physical capability to perform acts and communicate
alone, was taboo in all respects among the Anunnaki,
who more or less believed the human race to be their
pet-offspring.

Enki was the first to break the “Taboo of the Gods” by

mating with a human female resulting in the birth of
Adapa. Curiously, at first, he even hides the identity of
Adapa as a baby saying that he found the “Adamu
child” floating on the river in a reed basket (always a
plethora of bastardized royal children being found in

28
reed baskets on rivers in ancient times if you notice)
abandoned. But Enki was still able to maintain his
position and “starry goddess” spouse among the Anun-
naki. Though Enki broke the procreation taboo, it was
actually Marduk who was the first Anunnaki to take an
Earthling as a spouse. Marduk justified his actions by
explaining that his chosen mate, Sarpanit, was not
simply of Earthling blood, but a daughter of Enkime,
descendant of Adapa, and ultimately the son of Enki.

The rules of kingship in “Heaven” are very strict and

Marduk was informed by both Enki and Ninki that he
would forfeit all rights of “Kingship in Heaven” if he
insisted on espousing an Earthling. As the tablets
record, Marduk is deliriously laughing when he
responds that “such rights” have never been with his
family and his time of rulership on Earth was already in
danger of being completely usurped under the control of
Enlil. Marduk espouses Sarpanit and constructs
Babylon – meanwhile 200 Igigi-Watchers “descend to
earth” and take females as wives. These are undoubt-
edly the Nephilim of Genesis 6. Lore suggests that the
200 is a sum of two-thirds the total of 300 Igigi-
Watchers that were apparently either in existence or
available in this realm.

These references are not found only in the occult and

esoteric lore of mystics – but also the forgotten lore of
the Gnostics and early Judeo-Christians. Consider the
Dead Sea Scrolls, particular the portion entitled: Tales
of the Patriarchs. Within those pages we are made privy

29
to the dialogue between Enoch and Methuselah where
the natures of the “Sons of God” are indeed revealed to
be of a “star” origin and furthermore that the “Deluge”
was announced to “Noah” by a “mighty Watcher” mea-
ning a chief Anunnaki figure. From the same scrolls, the
“Ages of the World” portion describes the manner in
which Azazel (Samas) and other angels go “into” the
Daughers of Men.

The “Book of Enoch” (which just so happens to also

include a work called “Book of the Watchers”)
describes the ability of Enoch to literally walk with God
in addition to being taken to Heaven. Enoch writes for
the purposes of posterity and to preserve secrets of the
Universe, apparently too esoteric to be accepted public-
ly by the Church. The angels instruct Enoch in the ways
of magick and science including a trip through the solar
system (on his way to Heaven) which is explicitly
described in astronomical detail from thousands of
years ago. In the Gnostic and Judeo-Christian version it
is Shamihaza who leads the 200 angels to earth which is
likewise synchronistic with Shamgaz, the name given as
the leader of the 200 Igigi-Watchers, from the ancient
tablets.

Years after the corruption in Eden, the “Great Flood” or

“Deluge” occurred. Explicit details concerning this are
found in our “Necronomicon Anunnaki Bible” - but the
main tenet is that Enlil had a strong inclination to
abandon humanity on Earth and it was Enki who is
credited with the preservation of the bloodline. This is

30
described in the contemporary version as Noah, though
details can be found on far older tablets and even the
“Epic of Gilgamesh” that predates the documentation of
Semitic scriptures by thousands of years. The dating of
the flood in relation to biblical scripture and other such
details is somewhat skewered and therefore remains
beyond the scope of this current work.

When we refer to specific races and bloodlines of a

culture we are often singling out smaller sects from
larger populations. For example, while the Celtic
culture was very Elven-Ffayrie oriented, only the Sidhe
and original Drwyd Wizards were actually of the
original bloodline themselves. We see the same situ-
ation again with the Scythian Fey among the greater
Sumerian/Babylonian society (or even the Pharaohs of
Egypt.) It is likely that the Sidhe took their name from
the Scythian ancestry. [The word is actually pronounced
‘sithian,’ and ‘sith’ in Gaelic is “sidth” (singular) and
‘”sidhe” (plural) pronounced ‘shee.’]

By applying a small bit of “linguistic analysis” it is easy

to see how the “Anunnaki” are in fact the “Devas” and
“Sidhe” when each of these three names are varying
regional titles for the “Shinning Ones.” These ‘Shinning
Ones’ emerge in a variety of forms in the “New Age”
mystical doctrine, typically as energies sought or
connected with in modern ritual magick. Other lore
indicates that the Anunnaki were similar to the Greek
‘Fates,’ a word derived from the European ‘fata,’ yet
another label for “Ffayrie.”

31
Many of the stereotypes associated with the “Elven
Courts” and “Druid Councils” began with the ancient
Sumerian Dragon Priesthood known as the Ubaid
dedicated to the Anunnaki. As masses of these people
were able to expand their civilization and knowledge
beyond the domain of Mesopotamia, they became
known as the Scythian and Dravidian folk that spread to
the Turkey region, India and Western Europe. In a
region referred to in lore as the Gangetic, the Aryans
and Dravidians discovered one another and merged to
form a race later called the Tuatha De ‘Dannan (D’Anu,
or Anu.) This race, still considered the Andites (Child-
ren of Andon) moved their priesthood all along the
Danube and Rhine Rivers, bringing their culture from
the Mediterranean across mainland Europe to the
British Isles. Along their travels they met the ‘blue folk’
who had continued to develop separately from the Eden
project. These folk had developed the “La Tene” culture
that we now call Celtic. This culture was not at first
restricted to the Isles, and completely dominated Aeur-
ope until the persecution by the Milesians and Romans.
The “Danubian Race” inhabited Western Europe during
the Stone Age and continued the traditions of the
Anunnaki Ancient Ones as “Druidism.”

32
THE AGE OF FAERIE - CHILDREN OF ANU
SONS OF THE STARS
THE TUATHA D'ANU

Elven History links itself with the cosmos, again via

language. If examined, the words used to describe the
Elven-Ffayrie as “Shinning Ones” are really a reference
to the “shinning stars,” including the hereditary Elven
names “Eru” and “Anu” as well as the roots “En-“ and
“El-.” The root “Ela-“ is reserved when referring to the
stars specifically to avoid confusion. This makes the
Anunnaki (‘anu-nagi’ or anu-naki) the “star-dragons” if
we take the name literally using “Elvish semantics.” A
synonym would be the Elvish word “elaynor,” which
means both “star-dragon” and “star-fire.” Using this
logic, the later “Children of Anu” become “Children of
the Stars,” or “Star-born,” which could also be said as
“Elen” and “Elan” in the Elven language.

Words like “Eloya” can translate in Human tongue as

either ‘Elven-heart’ or ‘Star-heart.’ The Ubaid are then
the descendents of a genetic stream from a distant star
that began with an experiment in Eden who were
observed by Watchers or “Nephilim.” The Watchers
appear in ancient times as intermediaries between the
physical plane of Gaea and the Source of All Being and
Creation. They appear in archaic lore as powerful, but
not “God” in and of themselves. The names of these
energies include En, Enlil, Enki, Yah, Iah, Jahovah, Iao,
and Yahweh. Judeo-Christian scriptures would have us
believe that the entire lot of these beings were wiped off
33
the face of the planet by a flood, but again, timing has
been skewed and we are misled concerning this point –
or worse, the point that the spawning of demi-gods by
the Igigi-Watchers was the cause of said flood. Resort-
ing to the original version of the Book of Elven-Faerie,
we read:

Sumerian mythology mentions these intermediaries as

Dragon Kings who were humanoid but not Human. The
Ubaid name them as Enlil and Enki, and refer to Gaea
as Tiamat, titled also in their lore as the ‘first dragon.’
It is Enki who claimed himself ‘Lord of the Earth’ upon
his arrival from Nibiru. He is credited with the
discovery of the bioengineering practices that lead to
the creation of hybrid males, mixing the genetics of the
Nibiru with the Earth-folk. Coupled with the descent of
“fallen angels” we begin to see how the genetic
memory of the whole ‘faerie-lover,’ ‘changeling,’ ‘giv-
ing birth to alien babies’ concept formed in the human
psyche from prehistoric times. Other lore would suggest
that Enlil was responsible for Eden and Enki was Cano.
Perhaps again, it is indeed only the diversity of the
regional cultures and language that provide us different
versions and names for the same ideas.

After the disappearance of the original masters, control

of Mesopotamia became the most fought over territory
in history. Many today still fight to claim this land. The
centre of Ancient Aeurope is what Humans call the
modern day ‘Middle East,’ and the Judeo-Hebrew call
the ‘Holy Lands’ (and with good reason). Unfortunate-

34
ly, the Great Flood coupled with thousands of years of
discord over the region has mainly left it in waste and
ruin. But why not? We have already been warned that
the Sons of Man and the Sons of the Stars shall ever be
in discord.

Programmed into the conditioned psyche of nearly all

humans is the idea that the “Creatures of Faerie” have
become beasties of “myth,” “legend,” and “fantasy,”
and we are not just speaking of the “fair skinned occult
gardener” types of Elves but also the Sylphs, Sprytes,
Dragons, Fire-drakes, Dwarves, Gnomes, Merfolk (Un-
dine), Nixes, Pixies, Leprechauns and the Unicorn,
among others. All of these are considered “Creatures of
Faerie,” misunderstood beings that for the most part
exist now only on the brink of Human imagination. Yet,
although there is a great fictional-fantasy tradition of
role-playing games and novels surrounding this, there is
a true and authentic origin behind this tradition, and a
reason for believing in these kinds of ideas.

The main tenet of the previous treatise [chapter] on the

“Age of Faerie in Ancient Aeurope” concerned the
nature of genetic intervention whether from a leading
group of humanoids on Earth, a Creator God, or some
intermediary in between. Even “selective reproduction,”
when used in the manner of the Elven-Ffayrie is a
method of genetic intervention. Genetics can also be
altered through ‘environmental adaptation,’ and adapt-
ation is necessary for the survival of a species. That
means for a species to eventually overcome a barrier

35
that affects its livelihood, it will have to change. The
“genetic intervention” paradigm, at the very least, helps
in answering some of the unresolved issues of Human
ancestry, since it is clear that all the species were being
manipulated and controlled in some form, by some
“authority.”

As a science, Anthropology has been unable to suffic-

ient answer the problems of Human origins. Originally,
the field sought to find an answer that would correlate
with the Judeo-Christian Genesis, but at the time these
goals were established, religion and science were at war
with one another. Instead of “God-creates-Man so man
comes from a Supreme and beautiful being,” it some-
how developed into “Man is a primitive ape who just
got lucky.” Darwin and the rest of the scientists also
failed to establish how only some Cro-Magnon evolved
into Human. The Cro-Magnons do not get “bred out” or
evolve – they go extinct.

There is still the remaining issue concerning the “star

origins” of the Elves. There is certainly enough literary
support for this within a paradigm that allows for aliens,
inter-dimensional or interstellar beings. If a Human was
able to put their pride aside for a moment, great wisdom
might come from the acceptance of an advanced civil-
ization or aspects of prehistoric Man that exist beyond
the mortal knowledge of history. Without accepting the
possibility of a particular ‘scientific paradigm’ or
‘framework’ you cannot expect to see it or prove it.
Usually the expectations and rules of what we see and

36
experience are programmed by the social culture to
which we belong or are raised. Without looking beyond
an existing boundary, achievements cannot be made.

The setting for the Tuatha D’Anu’s arrival in recorded

history is mainly confined to Ancient Ireland, called
“Eire,” “Erin,” and “Eriu.” They arrived in Ireland on
Beltane (May Day) concealed in a magickal fog or mist.
While the European mainland was to the East of
Ireland, the Tuatha D’Anu arrived from the North and
West of the Island, settling in the mountains of Western
Ireland. This led many to believe they were the “People
of the North” or that they came from somewhere in the
Atlantic Ocean. Their ships on the other hand were said
to be of a “sky-nature,” which somehow caused an
uncanny solar eclipse for three days of their arrival.
This could be a reference to a thick fog that cloaked
their ships or enveloped them when reaching harbor. It
might also be interpreted as something more akin to an
“air-craft.” The ancient Celtic manuscripts record that
the Tuatha D’Anu intentionally destroyed their ships in
flames upon landing.

At the time of the arrival of the Tuatha D'Anu, Ireland

was already inhabited by an Elven-Ffayrie race, being
another descendent from the ‘blue folk’ called the
“Nemed” or “Fir-Bolg,” translated perhaps too literally
as the “Men of Bags.” The Fir-Bolg were forced to take
shelter as a result of the three days of smoke/fog/mist
that affected Ireland. Needless to say they interpreted
the Danubian arrival as an invasion of hostility and a

37
war ensued between the two Faerie races. For the
purpose of the Tuatha D’Anu we must, of course, turn
to Celtic sources for literary verification. Unfortunately,
the medieval and modern writers have a habit of
confusing members of the Tuatha D’Anu with the
adversaries of theirs, the Fir-Bog. Why unschooled
practitioners would call on warriors of both sides in
their magickal work simultaneously is beyond me. This
happens quite often in “New Age” interpretations of
ancient mysteries, as is also evident in the arcane
Anunaki pantheon. More confusing still is the incorp-
oration of the pre-Fir-Bolg Cthonic Fomorian mythos.
[The cryptic manuscripts we turn to when analyzing the
Celtic Faerie Tradition include: “The Book of Invas-
ions,” “The Book of Leinster,” “The Book of Dun
Cow,” as well as the Oghamist’s “Book of Ballymote”
(or “Scholar’s Primer”) and the Fferyllt-Barddas of the
Welsh-Drwyds.]

There are some scholars and metaphysical writers who

are con-fused by the common spelling of the tribe,
“Tuatha De Dannan,” and mistakenly align the Elven-
Ffayrie solely to ‘Dana,’ derived from ‘Diana,’ the
Roman forest-huntress. The present author emphasizes
the “D’Anu” spelling which is factually more accurate,
as in the “D’anube River.” To call them the “Dannan”
might confuse them with the “Danes,” who are the
Elven-Ffayrie of the Scandinavian or Norse Vikings and
the ‘Svei,’ or “Swedes.”

When Romans encountered a Danubian clan in Scotland

38
they called them “Picts” or “Pict-Sidhe,” which is
where one of the more famous pop-cultural titles devel-
oped. Why would the Romans refer to a group of Elven-
Ffayrie as “Pixies” which, by the way, does not mean
small? The roots “Pict-” and “Pix-“ relate to “pictures”
and “pixels,” which is to call them the “Painted People”
making a reference to their tribal use of tattooing. Their
use of body-art was considered sacred and was not
taken as lightly as it is by humans.

The Tuatha D’Anu possessed a cultural and magickal

tradition that far surpassed all that they had encoun-
tered. They even left a tremendous impression on the
Celts of the La Tene culture. With the coming of the
Tuatha D’Anu, ritual and ceremonial magick aligned to
the elements of nature or “Elementalism” was possible.
The Tuathan tribe of Elven-Ffayrie brought the “Gifts of
Faerie,” four objects or artifacts proving their skill in
the arts and crafts of magick. Both “art” and “magick”
are viewed as one and the same to the Elves. Their
ability to craft wondrous objects imbued with mystical
energy gave way to the magickal tradition of crafting
ceremonial implements or tools used to direct ritual
energy, as well as the idea of “amulets,” “talismans,”
and “relics.” As a result, Western Aeurope saw the birth
of the “Western Magickal Tradition.”

Western ritual and “ceremonial magick” is based on the

context of the “Four Elements” and the cardinal direct-
ions (or “four winds” if you prefer) as the embodiments
of the “Four Gates to the Outside”, the forces that actua-

39
lly bind the physically perceived time-space together.
The “Gifts of Faerie” simply allow for a better “visual
hands-on” understanding of the symbolism of these
forces in Nature allowing for the development of
“Elemental Magick.” Even the “Ceremonialists” and
modern Wizards of the O.T.O, Golden Dawn and the
like, have been unable to break away from the core and
fundamental Elementalist paradigm for their ritualized
magickal expressions. Though their ‘higher’ ceremonial
and celestial practices are not the same as you might
find among the naturalist shaman, the same corres-
pondence charts of magick are as useful to them as to
any Elf, Druid or Elemental Wizard.

The “Gifts of Faerie” (also known as the “Gifts of

Faeire”) were brought to Ireland each from a different
elementally-aligned city, by a ‘surviving’ representative
from that city. These cities have been thought by many
to have existed on Atlantis and that the Elven-Ffayrie
and specifically the Tuatha D’Anu came from Atlantis.
Other lore suggests that their cities were of an Other-
world nature, perhaps even celestial. Even still is the
possibility that the semantics are a cultural paradigm
used to describe the lore descended from Mesopotamia
concerning the “Great Flood.” This would mean that the
Elven-Faerie mythos, Otherworld cities and the “Gifts
of Faerie” are truly from Anunaki origin. Referring
again to the original Book of Elven-Faerie:

The ‘Stone of Fal,’ of the Northern city of Falias, came

to us from Morfessa, High Wizard of the North. This

40
stone was set at Tara, the ‘Seat of the Kings’ (literally
“Dragons”) where it would scream out whenever a true
king set foot on it. Irish Druid history tells us that the
only kings in Ireland during Celtic times were those
who were made so on the ‘Stone of Fal,’ also called the
‘Stone of Scone.’ The true nature of the Element of
Stone is Earth, and to the direction of North, Wizards
have attributed it.

The ‘Spear of Lugh’ emerged from the Eastern city of

Gorias carried by Esras. Known also as the ‘Spear of
Destiny,’ this tool had the mystical ability to never miss
its target. It would be more appropriate to call it a
powerful relic whose magickal abilities have been
misused. It was the implement used to pierce Christ’s
side at the Crucifixion and was also carried by Hitler’s
Nazi army. The notion that the item never misses its
target hints at the relationship between the Wizard and
a tool. It is driven or activated by willpower (the art of
directing energy to a target) and so it becomes the
“wand” in the magickal tradition. Both the wand and
the spear are attributed to the power and energies of
Elemental Air, reserved to the direction of East.

From the city of Finias came the ‘Sword of Nuada’,

which was carried from the South by Uscias. Here we
find the birth of the ‘magick sword’ archetype, for this
blade carried with it other great names through history
like “Albion,” “Caliburn,” and more famously, “Excal-
ibur.” It is connected to the Elven-Ffayrie tradition as
the ‘Sword of Greenwood Kings,’ carried by both Arth-

41
ur Pendragon and Robin Hood. It is imbued with the
ability to deal fatal blows with each strike, representing
the surety of will, and the cutting, flaming, searing edge
of willpower being properly directed. The sword or
blade is always a symbol of Fire, dedicated to the
Southern direction.

Finally, the ‘Cauldron of the Dagda,’ or Kerridwen’s

‘Cauldron of Rebrith,’ came to Ireland by Master
Semias from the city of Murias to the West. In one
legend, the cauldron acts as a ‘horn o’ plenty’ con-
stantly refilling itself with an endless supply of food.
Other lore suggests the artifact was used as a part of a
healing ritual, reviving and curing the wounded of the
Danubian/Fir-Bolg battles. Some believe the ‘Gunde-
strup Cauldron,’ found in the swamps of Denmark and
attributed to the Drwyds, is the ‘Cauldron of the
Dagda.’ The symbol of the cauldron itself has become
one of the primary icons of magick and witchcraft. Most
modern practitioners use a goblet or chalice, repre-
senting the ‘Holy Grail,’ as their representation of the
Water Element. Ceremonially, the symbolism is almost
identical. Some traditions incorporate both the caul-
dron and the chalice for different ritual purposes.

When the Tuatha D’Anu finally overcame the Fir-Bolg,

they offered to the remaining surrendering race (approx-
imately 300 Elven-Ffayrie) their own region of Ireland
in which to live and thrive provided they could share the
island in peace. The Tuatha D’Anu were not as
aggressive as the Fir-Bolg and the Fomorians before

42
them, or even their cousin-fey the Danes, Scandinavian
Vikings and Norse Wizards. The true Elven folk, having
the long lifespan, are not quick in their desire to throw
that privilege away, nor is a scar or severe wound
considered a battle trophy to them, as they would have
to carry it with them perhaps hundreds of years. The
pacifist ideal of the Tuatha D’Anu did not keep them
from winning the battle with the Fir-Bolg, who were,
again, a distant Elven-Ffayrie relation. However, the
Danubians had never come to Ireland seeking a fight in
the first place. We are led to believe that they were
running from something themselves, had no doubt
already seen countless battles and abandoned their ships
on their arrival to Ireland as if to say, “Here is our new
home. We’re sick of running.” But from the point of
view of the existing population, this was a malignant act
of invasion and battle was an inevitable necessity. Their
pacifism did, however, keep them from winning or
fighting against the Milesians, the ‘Sons of Mil,’ or
mortal humans.

Around the year 500 BC, the Milesian “Celts” invaded

Ireland from Iberia with intent to fight and drive the
Tuatha D'Anu. They were mortal Humans and used
their strengths: overwhelming numbers with crude wea-
pons, to take over Ireland. Although the Milesians had
no magickal abilities themselves, they were intrigued by
the mystical abilities of the Tuatha D’Anu, and some of
them even thought to enslave the race and force them to
use their magick at Human bidding. Of course, the Dan-
ubian Celts did not share this idea, and so an agreement

43
was reached where the Elven-Ffayrie would simply
leave peacefully. Many of them remained, loving the
land of Eriu so much that they somehow transitioned
into an ‘Underworld,’ beneath the conscious surface of
the Milesian’s awareness, and “invisible.” They be-
came known as the “Daoine Sidhe,” thought to inhabit
burial mounds. Returning to the Book of Elven-Faerie:

The members of the Tuatha D’Anu who did not remain

hidden in Ireland went on to become the ‘Trooping
Faerie-Sidhe’ of Scotland, the ones that Rev. Robert
Kirk encountered, who were a part of the ‘Seelie’ and
‘Unseelie’ courts. Others went to Wales finding cousins
in the form of ‘Dragon Priests’ inhabiting the mountain
regions there. In Wales, surviving members of the
Tuatha D’Anu maintained their mystical ways and
natural philosophy, called ‘Druideachd’ or ‘Derwyth,’
which became the Druidism of the Drwyd Wizards
descended from an ‘Age of Faerie.’ Those readers who
have believed that the traditions of the Elven-Ffayrie
have been handed down to European humans in the
form of Celtic Druidry would be correct. The largest
misconception about Danubian Druidism and the later
Celtic Faerie Tradition is that instead of it being
confined to Ireland and the British Isles, it is actually
found throughout Aeurope/Eurasia. Before the world-
wide destruction of the Drwyds by the Romans Empire,
Keltia had extended from Ireland all the way to
‘Galatia,’ modern day Turkey. In fact, Galatia was
home to the “Drunemeton,” the most legendary and
sacred of places in Ancient Elven-Ffayrie Drwyd lore,

44
where large convocations (gatherings) took place ann-
ually.”

The Sidhe took their name from the bloodline of Scyth-

ian Kings, from which they were descended. There may
or may not be a connection between the “Scythians,”
“Sithians” and “Sidhe,” and the Scythe-Sickle blade that
the Druids were famous for carrying. This blade was
used to cut sacred herbs, and is a symbol of the Fire
Element. The “Golden Sickle” can actually be used in
place of the sword or blade as a tool in Elemental
Magick in addition to being the “herbal boline” or
dagger. In addition to the advocacy of the use of the
sickle among neodruids, Douglas Monroe received a lot
of grief (as well as a lot of followers) when he presented
the story of the ‘Fferyllt’ or ‘Pheryllt’ to the public as
being a race of pre-Druidic ‘Dragon Priests’ who
resided in the mountains of Wales calle “Snowdonia” or
“Snowdon.” We might even entertain the theory that the
Pheryllt were the Danubian exiles or that the Tuatha
D’Anu had been to the British/Scottish Isle (called
‘Albion’) before the coming of the Human Celtic
Druids of a later time. Either way, the connection
between the Fferyllt and the Elven-Ffayrie Dragon
Priests like the Anunnaki Alchemists is unmistakable.

Most of the modern Druids who are skeptical of

Monroe’s work, Barddas, Pheryllt-Druidism, and the
Elven-Ffayrie Tradition that makes claims to a lineage
prior to the 17th century are uninformed. Much of their
current Druidism is either Wiccan based (and Wicca is

45
an eco-feminine interpretation of Druidry emerging in
to the early 1900s) or completely against the Pheryllt,
Barddas and the Elven-Ffayrie Tradition. The only
recent exception I have seen in Mainstream Druidry was
when Druid John Matthews released a new edition of
Rev. Robert Kirk’s masterpiece “The Secret Lives of
Elves and Faeries.”

Following the lore given concerning the Sidhe, we can

determine that they are the largest or rather the tallest
descendents from the Tuatha D’Anu. It is often difficult
to judge the size of full-blooded Elven-Ffayrie because
most of them have the ability to alter it, “shape-shift,”
and “poly-morph.” The form that the Sidhe took after
the coming of the Milesians was an ethereal or akashic-
astral form that would allow them to transition easily
into the Otherworld, an alternate dimension. It could
only be in such a form, spirit-like, or invisible, beneath
the surface of Human perception, that they would be
able to remain in the same Green World, but in the
“Hollow Hills” and the “Lands Beneath.” Because of
their ethereal nature, the Elvish Wizards and Drwyds
remaining in the physical world said that “twilight”
(either dawn or dusk type) is the best condition of time
(called a ‘natural threshold’) to see their “spirit-forms.”

“Druidism” was not truly a “religion” to the Drwyds,

who viewed this craft more like a philosophical artform
of life, but like Moses, they were charged to lead a
people with their mystic abilities and natural philosophy
in the form of the teachings and lineage of the Dragon

46
Kings and Elven-Ffayrie Wizards and Priestesses. Cult-
ural religion was again needed to motivate and unite the
masses, this time in Keltia, which was quite vast and
consisted of many diverse tribes and clans. For this
reason, the classical writers speak of Druidism as the
“Religion of the Celtic people.” The observing and
interested humans adopted many of the Elven-Ffayrie
traditions as a ‘religious way of life’. By today's
standards the Druid Way might be more correctly
viewed as a “spiritual way of life with a quantum-
magickal paradigm for which to view the world.”

Religious customs included baptismal rites of the Water

Element, which are pre-Christian and represent the
“Under-world Initiation.” Baptism could not be specific
to modern Christianity alone because a Jew baptized
Jesus himself. Funeral traditions involved a three-day
wake which involved staying with the dead for three
days, after which the actual funeral ceremony was
observed. The La Tene culture was prone to cremating
their dead whereas the Ancient Ones preferred burial in
mounds and tombs. The idea of the Elven-Ffayrie living
in the burial mounds and Dragon Kings living in tombs
and pyramids may have even given rise to the
“Vampyre-mythos,” yet another misunderstood and
misrepresented faction of the occult.

Pliny the Elder speaks of the Elvish Drwyd custom of

‘cutting the Mistletoe.’ There has been so much
controversy surrounding the nature of this tradition that
it almost makes one laugh (or cry over the stupidity).

47
Everyone seems to have an opinion about how Mistle-
toe grows, the range of it in ancient times, on what trees
it can grow on, or not at all. It actually does grow on
Oaks, but not very often. Mistletoe became associated
with ‘Alban Arthuann,’ the Winter Solstice, or Yule by
the Druids. The names of the Mistletoe in Gaelic
languages translate to mean ‘all-heal’ and ‘high branch.’
The sacred herb was considered the active ingredient in
all herbal medicine and magick and thus it was incorp-
orated in nearly all of their homeopathic tinctures and
ritual incense blends as a “mystically activating” ingre-
dient.

When the Milesian Celts finally equalized with the

remaining Dragon heirs, Elvish Druids and Ffayrie
Priestesses, they were no longer their own race isolated
on a private island or mainland forest, for the first time.
To maintain and preserve their most sacred traditions,
history and mystic rites (a part of which you hold in
your hands right now,) they had to form an ‘Order,’
‘Mystery School,’ or ‘Secret Society.’ From this they
reserved themselves to the ancient and secret groves to
learn and teach their way, independent of Human eyes.
Yes, many of them were now a large part Human, but
those who still maintained any part of this tradition
remained apart from the ‘herd.’ Thus was born the
‘Bardic College,’ and the ‘Druid Order,’ the modern
origin of the “Wizard’s School” archetype. While some
secret cabals had existed prior, the Druids maintained
influence in the Celtic World (Keltia) for one-thousand
years.

48
Gaelic-Welsh was the official language or national
language of the Elven-Ffayrie of the British Isles often
written in Greek letters. There were, however, other
characters not used for common purposes called the
“Ogham Forest Alphabet.” Today this system is con-
sidered primarily a divination tool in the “New Age,”
but can more appropriately be used for ‘High Forest
Magick’ and communion-communication with the
woodlands. The Ogham alphabet was used in the
construction of coded wood and stone signs spread all
throughout Keltia readable only by the Elven Drwyds
and members of the secret society. It is now a more
commonly known system, along with the Nordic Runes.
While it was forbidden to write many of the sacred
teachings down, lore was maintained at hundreds of
‘sylvan libraries’ formed from leaves and bark of trees
to make the characters and letters. The Romans
destroyed many of these and St. Patrick is said to have
personally burned or overseen the destruction of more
than 200 of them. Such became cardinal enemies
against the preservation of the Elven Way.

49
 THE DARK AGES
ELVEN HISTORIES – ELVEN HOLOCAUST
THE OMEGA & RECONSTRUCTION

The “Elven Holocaust” is a period in history that is

synonymous with what classical historians call the
“Dark Ages.” The Church of Rome controlled all maters
of religion, science and government in the “known
world” during this era. Suppression caused the myster-
ies of the ages (the “Great Magickal Secrets”) to be all
but lost to civilization. This superior wisdom is only
recently being reintroduced to mainstream awareness.
[The actual phrase: “Thousand Year Elven Holocaust” is
coined in the literature of the Dragon Society (modern
Dragon Kings) clarified by the public literary works of
Nicholas de Vere.]

Until the Dark Ages, the Dragon Kings were the noble
class of Europe. Kingship or “Enlil-ship on Earth” was
originally granted based on “royal blood” and “genetic
integrity” as overseen by the dragon-priests, the “true”
wizards of what is now considered “mythological
history.” In addition to Anunnaki lore other derived
biblical figures carry this line including Abraham and
Moses and eventually the Davidic House of Judah, Old
Testament lineage. Other dynasties were maintained in
Egypt and elsewhere in Europe with the emergence of
the Tuatha D’Anu. Parts of the original tradition have
seeped into many surviving systems of Hebrew
mysticism, the Edaphic Tradition and the preserved
secrets and histories of the “Holy Land” held by secret
societies.
51
Judeo-Christian lore forsakes the Anunnaki system for
the vision of monotheism held where Enki is the “wra-
thful God” of the Old Testament who worked with his
“angels” (or names eventually passed on to Marduk
when he attempts succession for “Enlil-ship”) on Earth
to perform remarkable feats.

The immediate descendents of Enki are primarily the

Babylonian “Elder Gods” of Mesopotamian Tablets,
cousin to the Nephilim and Watcher races (specifically
Anu and Enlil-derived) mentioned in some translations
of accepted scripture. This bloodline manifested in the
form of the Elf Kings and Queens of legend.

The Elven Holocaust is specifically the chaotic period

between 751 AD and 1736 AD, which was immediately
followed up with rule by way of the Anti-Witchcraft &
Magick Acts. Collectively, the Elven Holocaust man-
dated the destruction of all “witches” meaning the
magick-using folk, those of Elven and faerie ancestry.
Nicholas de Vere used the word “holocaust” to describe
the era because of the semantic connections to racial
genocide resulting from memory of World War II. The
true royal blood that was maintained by the Dragon
Kings until 751 AD, ceased to reside in the royal
households. Kingship became the decision of the
Roman Church for political and administrative ends.
Curiously, up until the Dark Ages, the Dragon Kings
and Elves were actually coexisting peacefully with the
Church, especially since they knew the truth about Jesus
and the Old Testament.

52
Merovingians were descended from the knights of
Solomon’s Temple and later maintained their tradition
and genetic memory through the orders of Freemasons,
Cathars and Templar Knights, all of which (until recent-
ly) required a family lineage of membership to be
considered for admission/initiation. [The modern Dra-
gon Society apparently observes this tradition more
strictly.] The Merovingians were the “Knights of the
Temple” protecting the mysteries of Rome until they
were “dispatched” in 751 and replaced by the Caroling-
ians who had no affiliation with the Elves and Dragon
Kings. [Nicholas de Vere says all of this may have had
initial stages of execution as early as 664 AD.]

The Elven Holocaust was made enforceable by a forged

document that was presented in 751, but which
allegedly originated in the 4th Century under the pen of
Emperor Constantine, a Dragon King. When Pope Sylv-
ester cured him of leprosy, Constantine supposedly
donated the entire wealth and power of the Roman
Empire to the Church. For some reason, this was not
taken advantage of for four centuries! Then, the
document titled: The Donation of Constantine arrives
using vocabulary and other allusions not typical (or
even existent) in the 4th Century. With the activation of
this “trust,” the Roman Church assumed control over
the “known world” and thrust civilization into the Dark
Ages. The certainly could not be conceived of as the
original and true vision of Jesus Christ for his
“church,” which the non-Paulinean Gnostics have
always believed should not be restricted to politics,

53
buildings or even physical words. Consequently, the
Dragon Kings were replaced by those crowned by the
Vatican.

After the “Age of Faerie” was forgotten, the Danubian

Druids became the mythological and legendary deities
of the Celtic people, the Sidhe were thought to always
have resided in the invisible world, and the era of
magick ended. It gave way instead to a false lineage to
rule Aeurope in the guise of ‘Holy Mother Church,’
while it was being run and transformed by the dark
decisions of “powerful” people. Although the Gnostic-
ism of the original Christians inspired the secret gospels
as well as Christ himself who was initiated in these
mysteries, those of the Dark Ages who led under the
name of Christ’s work developed a religion of propa-
ganda, control and genocide.

While the surviving members of the Elven-Ffayrie hold

some resentment against specific ignorant members of
the “Christian Tradition,” they do not find any contra-
diction between Christ’s actual teachings and their own.
The misuse of a “Religious Empire” by the Church,
however, marked the beginning of the “Dark Ages,” a
time when even Christians were leaving the Catholicism
to start their own protestant religions. In breaking with
the original Church, however, these new religions
continued in removing elements from the Bible and
altering wording to fit particularly interpretations and
inclinations. No longer being a part of Rome, they also
lost access to the Vatican records, even if they be ones

54
not made public. During the Dark Ages a new version
of the Bible emerged eliminating all references to the
Elven-Ffayrie Histories, mysticism, reincarnation, some
of the work of Jesus and several full ‘books.’ By this
time, the Elven-Ffayrie Dragon folk were construed as
“demons” and “devils” to the New Church.

The Church saw the Elven-Ffayrie as a threat. No

longer would they be considered the true ‘Sons of God.’
No longer would they be thought of as the true ruling
class of Aeurope. The “Time of Elves, Magick and
Gods,” gave way to the “Time of Men” and their ways.
The Elven Histories become fictitious mythology. For
example, in one myth God comes to Lilith when she is
bathing her children and asks her to present all them to
Him. Being embarrassed by those who were not clean
by the time of God’s arrival, hid away the unwashed.

Knowing full well the truth, God asked her if she had
presented all of them. She replied by saying, “Yes,” and
those Elven-Ffayrie who had been hidden from God
were cursed by being hidden from the eyes of Men. An
even more disturbing genesis is found concerning the
Nordic Elven-Ffayrie. In this version, the Elven-Ffayrie
beings emerge or were born from the maggots who fed
on the corpse of the Norse Wizard and Giant, ‘Ymir.’
Other legends of the Dark Ages depicted the Elven-
Ffayrie as fallen angels. Concerning the ‘pixies,’ the
Church explained that they were the souls of the child-
ren who died before being baptized into Catholicism.

55
History-keeping is dangerous business. Entire tradit-
ions, races and people have been pushed out of
existence because of biases and errors in record
keeping. Once written things are rewritten, re-recorded,
then changed again. With each new discovery one must
alter what was previously accepted as fact, or be a
victim to ignorance. A nation will take over another and
then rewrite their history. This was the case when the
Romans finally conquered the Celts and annihilated
Elvish Druidism, forcing most survivors “under-
ground.” This is an interesting use of terminology
indeed, because instead of seeing the Elven-Ffayrie
Drwyds as moving to a land physically beneath the
surface world, they instead go underground or remove
themselves from public sight.

In ancient times the Druids handled all matters of

authentic kingship. They would in fact designate the
rulers and no Celtic King was complete without a
ceremony overseen by a Druid Elf, and one of their
representatives to “advise him” during his rule. The
‘royal line’ again being connected to the Elven-Ffayrie
Tradition, and so they installed their own blood into that
of Kings and Druids so that it would be maintained
throughout generations alongside (but separate) from
the general Celtic population. Some historians will
actually distinguish between the physical characteristics
and appearance of the Druids compared to that of the
common Celt. It is for this reason that modern seekers
or reconstructionists must be careful in not assimilating
all aspects of “Celticism” that are not purely Druidic,

56
“Alferic” or Elven, if their intention is to maintain an
Elven-Ffayrie Tradition that is at all authentic.

During the time before the wretched Dark Ages, all the
kings and priests were Elven-Ffayrie. We can perhaps
assume that the 5th century King Arthur is probably the
last of the famously great Pagan Celtic Kings prior to
the control of the Empire. The leaders during the Dark
Ages that thrust civilization into ignorance were not the
great mystical seers and sages of the age prior which
became known as “pagan” or “heathen.” During the
Dark Ages, the Church was not the beacon of light it
once was (or could be) and mainly ruled in an age of
darkness. All of the magick of the prior world was
marked “evil,” except that which was used by Moses
and Jesus and those who could seemingly do “miracles”
by God’s hand alone. Indeed, the Dark Ages begins
when Rome starts deciding the coronation of kings and
replaces the Elven-Ffayrie, dispatching them much like
the Jedi are ambushed and annihilated in “Star Wars:
Episode III.” Only a select number of them survived
and were forced “under-ground.” At the beginning of
the Elven Holocaust, political changes occur, further
books are removed from the bible and it becomes a
crime to even be of Elven-Ffayrie blood.

The original legacy of the Dragon Kings spans many

regions and eras following the development of human
culture in Mesopotamia. Historical references to
dragons often confuse many novice students of this
topic. The Elves, faerie races and dragons do not resem-

57
ble “stereotypical” fantasy appearances in their truer
physical genetic form on the Earth Planet. While the
phenomenon is global, it is the affect of Mesopotamia
on the rising European civilizations that we are most
interested in. These races are all “humanoid” derived
from a parenting race, inter-dimensional extraterrestrial
alien sky gods of ancient times, the Anunnaki (those
who come to Earth from the heavens/stars) or “Anu-
nagi” (star-dragons). The noble Elves are actually “tall,”
not dwarfed and the Anunnaki may have had scaled
skin, but they weren’t little green men or “winged-
serpents.” The Anunnaki are tall (in fact, “Nephilim” is
often mistranslated by biblical scholars to mean “giant”)
with angular (narrow) features, pale skin, and a more
oblong skull than ape-men of the period. Even the
Mayan “Popol Vuh,” the Book of the Dawn of the
Gods, reveals that modern man was actually the fifth
attempt (generation) by the “Sky Gods” to fashion the
workers.

Sumerian and Egypto-Babylonian tablets and secret lore

of the Dragon Kings suggest that a specific dynastic
bloodline was extended from the Anunnaki, which
spread across human civilization as a ruling priest-king
caste. This caste was historically in power up until the
times of the Roman Church. The “winged” nature of the
Sky Gods (Elder Race) is synchronously depicted in all
“hieroglyphic” representations from the three seeded
civilizations: the Sumerians, the Egyptians and the Ma-
yans (and also in the Indus River Valley).

58
Angelic lore, and the “battle” between them, originates
here, specifically derived from the genetic memory of
the ancient “War in Heaven” and extended to the
dispute between Enki and Enlil (the “Bull of Heaven”).
Enki becomes “Lord of the Earth,” eventually exiled
here from “Nibiru” by the Anunnaki because he falls in
love with a member of the race he created. This means
that Orthodox Christianity honestly considers Enki to be
Lucifer or Satan, but then he is also the Yahweh of the
Old Testament, so… But Enki is the only one of the
Chief Anunnaki that originally had any empathy for
humanity – followed by his son, Marduk. And yet his
draconic image has been demonized. And even Enlil
once spoke of Marduk as an “evil serpent” that the
world needs to be rid of.

Among the medieval secret societies this current of

“angelic rogues” materialized as the Baphomet (the
swan-winged “dragon”), which also evolved into a
symbol of the “devil” or the Christian embodiment of
Enki as the spiritual scape-goat for the world's
problems. It is obvious that the true and ancient
mythology (history!) has become jumbled over the last
two millenniums outside of the tradition of Dragon
Kings. This controversial topic has had an increased
public awareness in the New Age for the last two
decades. A legal debate also ensues concerning the legal
right of authorship to print the actual “bloodline
research” that emerged or leaked from the “Dragon
Court.” Lawrence Gardner (unseated from the “Dragon
Court”) has received most of the public credit and profit

59
from Realm of the Ring Lords and Genesis of the Grail
Kings (and other later titles). The material in question is
really derived from the work of the current Sovereign of
the Dragon Court, Nicholas de Vere.

The modern Dragon Court does not solicit or accept

membership since it is a dynastic hereditary tradition.
The “Outer Court” research and materials have been
available to the public for some time. It is then strik-
ingly odd that so many believe the group exists only to
take the money from unsuspecting fools seeking
initiation. If anything, like the Hermetic Order of the
Golden Dawn (GD), they were the victims of plagiarism
by an excommunicated member. The Dragon Court is
not very concerned with the rest of humanity or money,
except that they passively believe in the reinstatement
of the pre-Vatican caste system, boasting that no current
prominent social or political leaders carry the genetic
faculties to be a true “Lord of the Earth.” Without the
guidance of the Elves and dragons, they believe the fate
of human existence will be self-destruction by “geo-
cide.” After the formal absence of the Dragon Kings
(enforced by the “Vatican” via the Elven Holocaust) the
world was subjected to the ignorance and spiritual
handicapping of the Dark Ages and ultimately a
mechanistic science. Interpret this message however
you please: these events blatantly caused the destruction
of the Earth Planet.

It is very important to understand that Druidism was not

always restricted to the westernmost tips of Europe. The

60
original “Danubian” influence of the Tuatha D’Anu
stretched all the way back to ancient Mesopotamia as
we have seen. Further confirmation can be found by
evidence that the annual convocation of all Arch Druids
(“Arch Dragons”), Elves and dragons was held at the
“Drunemeton” in Galatia, modern-day Turkey, a pecul-
iar place for a western European center if indeed it be
only restricted to western Europe. The real significance
of this easily confirmed fact is commonly overlooked.
The semantic connection between “Druid” and “oak” is
practically cliché, but it is less known that scholars
show a relationship between “drui” or “draoi” with
“serpent” and “dragon.” This is why the Arch-Drui and
Ban-Draoi are called the “Grand Dragons,” “Imperial
Dragons” or even “Pen-Dragons” of Keltia. We are told
that St. Patrick drove the last of the “serpent-dragons”
from Ireland and once removed from society, dragons
later came to be associated with the caves they hid in.

The genetic integrity of the Dragon Kings and Elves is

under constant scrutiny as “racism.” This is not surpris-
ing in our eclectic world of diversity celebration, but it
is also an incorrect assertion. That is not to say ignorant
people have not used this lore in the past to support
racism. This has unfortunately occurred. Hitler appar-
ently burned the book about the red-haired green-eyed
dragons before reading it, because he misinterpreted the
Elvish Blue Folk (Hyperboreans) as the royal caste of
Dragon Kings. But that is not what the present topic is
about. This concept of preserving royal bloodlines and
dynastic traditions has a familiar presence in history,

61
particularly concerning the descent of rulers, kings,
monarchs, pharaohs and any other claims to “Enlil-
ship” on this planet. The Mesopotamian originating
“chosen people” of “Yahweh” remained such by exer-
cising separatism in their marriage (sexual) practices,
instinctively preserving their genetic memory. In fact,
the Babylonian Elamites (ancient Jews) acquired
knowledge (via legend) that their race was unique as
explained by their creator (Yahweh).

Although there exists a modern “Imperial and Royal

Dragon Court” and “Order of the Dragon Sovereignty,”
the strength of the Dragon Kings fell with the Elven
Holocaust. This was an effort (quite successful actually)
by the Roman Church to exercise all religious and
political control of the known world, which ultimately
threw Western Civilization into the Dark Ages. With the
establishment of the Anti-Witchcraft and Magick Acts,
the Elves, faerie folk and Dragon Kings were consid-
ered witches by heredity. This is what forced the
remaining Elves into the “Underworld” and the dragons
into their caves. Everything metaphysical from this
point on-wards became confined exclusively to secret
societies. For, in In 751 AD, the last Elven Mergovians,
“Keepers and Guardians of the Temple,” said to have
been descendents from Solomon’s ancient occult tem-
ple-builders, are disbanded and excommunicated from
Rome and the blessing of Holy Mother Church. They
are replaced by the Carologins. Up until the 6th and 7th
centuries, Gnostic Wizards and Drwyds actually worked
closely with the Catholic Church. They saw Jesus as a

62
figure of each of their own traditions. This disturbed the
later heirs of the Church who saw the Elven-Ffayrie as a
threat to the ‘Seat of Rome’ and the Vatican’s new
power to select kings and rulers contrary to the wishes
of the Drwyds and the Elven lineage. The ‘Sons of Man’
feared the ‘Sons of God’ would rebel and thus the ‘New
Church’ was formed independent of them, with only a
shred of the original Gnostic vision remaining. The
focus of the Church now: to take control of Aeurope
and eradicated “paganism.”

The church installed leaders that could be easily con-

trolled by its own inclinations. Under religious pressure,
royalty was then forced to uphold the Church’s wishes
to outlaw all witchcraft and magick. Even though the
Church openly borrowed many ancient customs in order
to ease the conversion of the pagans, the laws were put
forth to quickly suppress all “untainted” traditions. Pope
Gregory IX launched the famous Inquisition in the 13th
Century. This was later fueled by the ridiculous text, the
“Malleus Maleficarum,” a completely useless witch-
hunter’s manual. King Henry VIII was the first to
outlaw witchcraft as a significant “state” offense,
authorizing “burning at the stake” as capital punishment
as early as 1542. Queen Elizabeth I increased the
strictness of the law in England in 1563. This was a
peculiar move by someone who was so personally
fascinated by the occult and who had, in fact, employed
a “royal court magician,” the famous John Dee. It is
obvious that she protected Dee from the same mandates
she herself installed or upheld, referring to him as her
“astrologer royale.”
63
Various laws were in place throughout Europe allowing
the lethal persecution of witches until being repealed in
1736 (after the public revival of Freemasonry and
neodruidism). At that point it was replaced with the
Fraudulent Mediums Act, imprisoning those guilty of
making claims to witchcraft or observed performing
spellcraft, but it no longer authorized executions.

When the Church replaced the Dragon Kings with their

own, the consciousness of the masses shifted. The
significance of the role of the Priest and Priest-King in
prior times is unparalleled in contemporary society. The
dictation of what is “real” or “of the realm” was alone
determined by the “ruler” (measurer) of the land. What
the king believed was real and anything not brought to
light by the king himself, was not real. Truth-
dispensation was a dangerous occupation during the
Dark Ages, mishandled in a manner that caused the
history of this period to be so mangled, shrouded in the
same darkness used to designate the era. First, magick
was what constituted all life and government, then it
was demonized in its entirety as Satanism by the
Church. Once the original practices and practitioners
were sufficiently “out of the spotlight” long enough to
be nearly forgotten, both church and state finally
dictated that witchcraft and magick was an illusion; was
not real (by the adoption of the Fraudulent Mediums
Act). Even prior to the union of the Church and Rome,
Rome had handled their politics in this way, as seen
with their encounters with the Celtic Druids and Elves.

64
The ‘Anti-Witchcraft and Magick Act’ is what finally
drove the last of the Elven-Ffayrie underground under
penalty of death. To be of the Elven-Ffayrie ancestry
was now to be, by heritage, a “witch,” and the true
witchcraft was indeed always passed down through
family traditions and genetics. This only changed as a
result of “New Age” publications being brought to the
mainstream over the last few decades that could teach in
a single book what others had spent a lifetime gathering
and dying for. In 751 AD the Church-State was
empowered to commission death sentences to anyone
who claimed to be, or could be proved to be, a “witch.”
Those who survived become the more familiar ‘folk
country witches’ of the Medieval Ages. Very simply,
magick was outlawed, and with it a series of traditions
and lore and important sciences. Without this
knowledge, the civilization in Aeurope was thrust into a
dark era indeed, dark with ignorance, suppression and
murder.

When the dark overloads of the Church finally left or

died out, they left not only the Church, but also all it
had affected in a shambles. Many of the practitioners
became confused with conflicting aspects of the evol-
ved Christianity, and those now left in charge had little
more to offer than to say, “Have faith.” However, the
Vatican still had possession over the wealth and records
of the Roman Empire and some of the Elven Kings, not
to mention what they had acquired during their
residence there. Works once attributed to legend are
now resurfacing like the Dead Seas Scrolls, the Apoc-

65
rypha, the Book of Enoch and the Gospel of Thomas, to
name a few. Only the initiates of the Inner Vatican
Circle once knew of this lore.

Concerning the Elven-Ffayrie specifically, the people of

the Renaissance and even modern society can usually
distinguish their beliefs into one of the following categ-
ories:

1. The Sidhe-Sylvans are a distant genetic relation to

Mortal Humans.

2. Ffayrie beings are ‘Nature Spirits’ which inhabit the

Green World Forest where magickal things
happen.

3. The Elven-Ffayrie race are descendents from the

“Fallen Angels” or the “Children of Lilith,” and
basically demons or devils.

4. Fey creatures are the ancient ancestral sprits (genetic

relatives,) particularly European, who were so
attached to the land that they remained, albeit
beneath the surface, or “invisible,” upholding
their pledge as Gaea’s Guardians, even in death.

Throughout the Dark Ages, the persecution of magick

drove its beliefs, practices and practitioners out of
public sight. The remaining magickal blood and lineage
was then split in two. One group went into the deep
woods where these Nature-oriented shamanic-like peo-

66
ple could maintain the “folk-witch” traditions in secret.
Magick was also carried by another faction, an elitist
group that maintains a better known chain of secret
societies that coexist with mortal society and play an
significantly important role on global events and affairs,
while at the same time existing almost independently
and “above” that same society. The “secret society”
(Elven Council) of the Dark Ages did not exist with the
same societal role as in the Age of Faerie, nor do all
people see it as very significant today. The lineage has
also fallen along the way and continues to be removed
from the original Elven-Ffayrie race. It has endured its
own evolution and so its members remain today,
reconstructionists. “Distant descendants” with “mystical
inclinations” who were not actively a part of pureblood
lineages that ruled these secret societies for thousands
of years. These folk have and continue to be granted
membership “on-commitment.” This occurs (or has
occurred in the past) when an organization’s member-
ship is on the decline. Just as the Danubian Drwyds
broadened their restrictions when they were in danger of
losing their tradition and culture, so have organizations
today.

Between the Ancient Drwyds and the neodruids of

today, there stands a long lineage of Masonic organiz-
ations, each claiming to have a secret knowledge about
our history, as well as practical metaphysical lore.
Nearly all secret, mystical and magickal cabals and
sects have at one time been incorporated into this story
and have common ground. We can assume from the

67
Elven Histories that after its “star origins,” the magickal
tradition mainly emerged from the Mediterranean/ Mes-
opotamian region forming a delta of Sumerian, Greek
and Egyptian traditions sharing the umbrella title:
“Hermetics.” This original “Hermetic Tradition,” is
what many modern occultists are capable of tracing
their varying “secret traditions” back to. It in fact was a
result of the archetype for the magickal systems and
mystic-cultural traditions that began in Mesopotamia.
As a result of the knowledge migrating across Europe,
different factions began to emerge in different times and
under different regional nationalities, each preserving
the stream in their own way and by their own cultural
semantics and vocabulary.

The elitest practitioners of Modern Hermetics trace

some of their lore and tradition to the Gnostics. Gnos-
ticism was the highest religion of the Hermetic-Delta
until the arrival of the Roman Empire. After this, the
tradition is developed in Western Aeurope where it is
maintained by the Celtic Druids of the La Tene culture
until it is finally pushed to the very shores of the ocean
and its islands as well as the Northern-Hyperborean
reaches of the European mainland. Finally it is forced
underground, but it is certainly not obliterated. The
tradition is split in two between the secret mystics in the
woods and the paladin-rangers who rise up against the
Crusades, naming themselves the “Cathar” and
“Knights Templar” (Knights of the Temple) who were
pledged to uphold the legacy and culture of the “True
Church,” which had descended from Hermetic-Gnostic-

68
ism and was no longer being upheld in Rome.

Something very curious occurred in the year 1717. Both

the knight-rangers and the Mystics rose again and in
public view. The neodruids and neomasons (or free-
masons) emerged in England. For the purposes of a true
lineage traced on paper, this is where nearly all of the
existing related neo-traditions and organizations can
truly be traced in modern times. Only after the end of
the Dark Ages do both the ‘Ancient Order of Druids’
and the ‘Ancient Order of Freemasonry’ come forth in
plain sight in England. From there they spread across
the world in some revival form. Many scholars viewed
(and continue to view) these reconstructionists as
completely without grounds and call(ed) them frauds.
This continued through much of the 1900s as well, and
although allegedly having past through an era of
“Enlightenment,” humans have still been subjected to
the same ignorance.

The knight-ranger lineage became the Illuminoids who

inspired the Masonic Traditions today with their neo-
druid ideals. The other arm, the Mystics, became the
Rosicrucians, Mystics of the Rose-Cross. Illuminoid
Masons and Rosicrucians who were more interested in
the magickal aspects of the Hermetic tradition formed
the “Hermetic Order of the Golden Dawn,” or “GD.”
This was an elitist and secret organization up until the
publication of a version (or interpretation) of the system
by Aleister Crowley. This was later clarified and repub-
lished in the authentic Golden Dawn format by Israel

69
Regardie. Crowley was a protestant mystic. He left with
the teachings of the Golden Dawn to lead his own Mas-
onic organization, “OTO,” the “Ordo Templi Orientis”
(and “AA”). The mystical and magickal forces these
organizations were dealing with were (and continue to
be) Anunaki in origin, which is evident from our prior
publications concerning the “Necronomicon.”

The solitary folk and family traditions did not have the
same ties to the more organized revivals throughout the
Dark Ages and after. In addition, it has only been for
the last hundred years that the folk-hereditary magickal
practitioners have had access to neodruidry, and the GD
Ceremonialism of Medieval and Renaissance sorcery.
This fueled the emergence of “Wicca” in the modern
“New Age.” For the first time in over a thousand years,
a mystical Nature-oriented religion could exist in the
public eye. This new Keltoi-Norse eclectic Faerie
Tradition was published openly and maintains organ-
izations with open membership and access to all
information and lore. It is particularly useful for those
who do not already have some kind of access to the
magickal tradition by blood lineage and heredity for
themselves (independent of an instructor.) This could be
interpreted as somewhat dangerous. While this “New
Age” becomes increasingly refined, more hereditary
traditions and knowledge are brought to the public eye,
like that of the Elven-Ffayrie tradition. Other systems
will often borrow heavily from the Celtic and Norse
mythologies to fill-in-the-blanks or construct a solid
pantheon of deities in which to worship!?! A range of

70
topics in Druidry, Enochian Magick, the Kabbalah and
the Grimoires of Medieval Ceremonial Magick are
suggested study as a part of the curriculum for any
Wiccan or New-Ager and the information is no longer
hard to come by.

71
 THE ELVES & THE DRUIDS
OTHERWORLDS & UNDERWORLDS
THE EVOLUTION OF A SPECIES

In prehistoric times, the Anunaki were performing

genetic experiments on the Earth Planet, mixing their
DNA with the primitives to breed a class of workers.
Eventually some of the “Sons of God” took “Daughters
of Men” for brides and thus physically producing a new
form of hybrid. This original faerie race was granted
“Enlil-ship” or kingship on Earth with the final post-
diluvial (meaning, after the “Flood”) departure of the
Anunnaki, resulting in the priestly Dragon Kings, Elf
Kings and Queens of legend, first emerging from the
“fair folk” (“blue race” or “white race” according to Ur-
antian catalogues) of Mesopotamia.

The Elven royalty formed elaborate royal courts, a caste

system and dynastic lineages that led the agricultural
(field-working) “quarter-breeds” by the decree of Enki
(Yahweh of the Old Testament) who had last assumed
divine “Enlil-ship” while residing on the planet as
“Lord of the Earth.” The Elves become the “Children of
Eru” (Anu) or “Children of the Stars” who “inherit the
Earth” (starting with Eridu, pre-Sumerian civilization
founded by Enki) in the Mediterranean/Mesopotamia
region, called (you guessed it) Middle Earth, the placing
of “meeting” or “crossings” between the Heavens and
the Earth, which may be either metaphorically or
physically otherworldly in nature, as some scholars like

73
Zecharia Sitchin and Erich von Daniken allude to space-
ports.

The Elven race was descended from the Shinning Ones,

the star race, angels or “Sons of God” depending on
your preference. The original Anunnaki and Nephilim
are obviously the Sky Gods and divinities encountered
in world religion. The original Elven avatars with full
“wizarding” blood became the “Earth Deities” of myths.
For example, the heroes and mystics of Celtic myth-
ology are verifiably members of the Tuatha D’Anu.

Most of the more mystically inclined Elves transitioned

into the Otherworld with the coming of the Sons of Mil
(rise of humans) and yet the legacy continued in the
form of Druidry until the times of Saint Patrick and the
Elven Holocaust. After the repeal of the more critical
Anti Witchcraft & Magick Acts, it was no longer
punishable by death or imprisonment to be of Elven and
Faerie ancestry. By this time it would take the best of
the Grimm family to recover any accounts from an age
now lost to “fable” and “fantasy.”

Along with the revival of neodruidism, another

important mystical revival was occurring underground
called the “Faerie Faith,” which adopted this lore into
modern daily rural living. But these are all earthborn
traditions of magick learned by observing the Shinning
Ones in their practices. The Edaphic Tradition is the
actual innate spiritual system of the Elven Way access-
ible directly by genetic memory.

74
Elves practice green magick primarily, though other
abilities and interests can develop. A ruling house of
Dragon Kings first had possession of the “Sacred Book
of Magick of Abramelin the Mage” before it ever saw
public distribution.

The Golden Dawn System (GD), Rosicrucian materials

and the relatively recent revival of the Enochian
Tradition (by the GD) have all been credited to the
recovery of similar privately housed collections. More
“natural” forms of magick emerge from a practitioner’s
individual connection to Nature. This kinship with the
Earth Planet is one overt aspect that significantly
separates the ecological morality of the Dragon Kings
from the type of societal leaders we commonly see
today by literally “commoners.”

In contemporary lore, the Elven folk become a catch-all

category for a host of Nature-spirits. Some types that
occur in various cultural/regional traditions include the
Dark Elves of the Unseelie Court, the misunderstood
devas, the “Sidhe” or High Elves of the Seelie Court,
the Linchetto of Etruscan-Italy, the Quendi of Sumerian
Eridu and finally, the Silvani/Sylph woodland inhabit-
ing Nature guardians, sometimes called Wood Elves.
Modern ritual styles that are derived from elemental
magick will often call elementals from their ancestry at
appropriate corners of the circle/nemeton. In the modern
Edaphic practices, “Elves” usually replace gnomes as
the guardian of the north/earth and the djinn of the fire
element are replaced with dragons or fire-drakes.

75
According to traditional Elven-Ffayrie lore, “change-
lings” are replacements of humans, often newborns,
who in exchange for their stolen child, an elf-child will
be left in its stead. While this idea has been passed
down for centuries, it is not actually a traditional
practice of the Elven-Ffayrie, and to say it is from their
low reproduction rate is not, in my opinion, a reason to
further this ungrounded belief. Although Humans have
been granted temporary access to the Other-world from
time to time, these seers would probably not say they
were “stolen,” and no sickly fey was left in their place.
It may be that either the “Changeling Theory” is used at
times when in relation to the practices of “transitioning”
or “transignation” or the belief may have stemmed from
the demonization of the fey folk during the Dark Ages.
There is lore from all over the globe that gives evidence
for encounters between mortals and “Elves” or “star
beings.”

Popular books of fairies today still insist on empha-

sizing the idea of ‘faery theft,’ and it may very well
have happened at some point. It may be that this
happened when they did steal select humans to breed
with, or as an act of rebellion by some of the Other-
world beings. It may also be that “star beings” mated
with the human population all throughout the ages since
the original coming of the Igigi-Watchers. Of course,
the preservation of the Elven-Ffayrie blood was always
a factor, and so the only way it would have been
necessary to go against this idea is for self-preservation
by any mans necessary. To clarify, Elven-Ffayrie inter-

76
action with Humans is not at all common and sexual
unions between them are even less common. The only
time something close to “fairy theft” appears in our lore
is in the case of “transignation,” when some may not be
willing or even aware of themselves being used as a
simulacrum.

In the anthropological examination of Elven-Ffayrie by

W.Y. Wentz (“Fairy Faith in Celtic Countries”) a new
and more likely story of the ‘fairy theft’ takes form. It is
possible, perhaps, that after the invasion of the Milesian
humans and the attempts at entrapping the Danubian
race in addition to their flight for the hills and caves,
that they occasionally kidnapped the unattended off-
spring of the people who had conquered them. Further-
more, the Elvish Drwyds themselves, after being driven
underground to hide in the dense forests and old groves,
may have kidnapped potential apprentices to pass down
their knowledge to, then returning them to the Society
of Men.

From cases like that of Robert Kirk (and perhaps

Thomas Rhymer and others) we know that select
mortals (perhaps of Elven-Ffayrie lineage) have been
taken to the Otherworld Faerieland. It is about the only
time in Faerie-lore when the Otherworld beings interact
with mortals in a surreal yet vividly tangible manner.
On the other hand we know that the Elementals are
capable of imbuing all types of life with their spirit and
are able to use a simulacra from birth or “walk-in” at
some point during the person’s “more able” years, like

77
around puberty. Either of these abilities, ‘transition’ or
‘transignation’ requires great feats of magick on the part
of the Otherworld being. The effect is either permanent,
for the purpose of a fixed mission, or for a seven-year
term (another source says thirteen years).

Elves and Ffayrie have the ability to disorient the wan-

derers that happen upon enchanted fey woods. There is
an old saying; “Faerie folk live in old oaks,” which is
derived from this belief. Superstitious survivors of the
Ffayrie-faith warned travelers passing through such
forests to wear their cloaks (clothes) backwards, or
inside out (reversed) to ward away the enchantments
and glamour that could get someone lost. Clouds, heavy
mist and dense fog are all related to the Otherworld and
Elven-Ffayrie. Physical Wizards would sometimes use
fog to aid in accessing the Otherworld, and under such
conditions, the Otherworld beings can more easily tran-
sition onto the surface world. Misleading wanderers
through a forest may not be necessarily a malicious or
even playful act. Sometimes the Elven-Ffayrie just want
to keep people from certain locales, perhaps powerful
thresholds or portals between the worlds.

The Elven-Ffayrie beings have often been described as

peculiarly restless. This is certainly displayed in their
nomadic lifestyle, undoubtedly running deep in their
genetic memory of being on the move for thousands of
years. The Seelie Sidhe Court of the ancient Danubian
race does not constantly shift their living circumstances
because of some mundane dissatisfaction. On the con-

78
trary, the regular movement of the Court is mainly for
traditional purposes (e.g. “it’s always been that way”)
and partly to feel “normal” as part of an underling
“compulsion,” for lack of finer terminology. While it is
not necessarily the case for the solitary creatures of
Elven-Ffayrie, the Danubian Sidhe relocate to a new
dwelling space at the beginning of each Quarter. These
times of movement were marked by ceremonial observ-
ations, the ‘Four Albans,’ which is to say the equinoxes
and the solstices of the year. It may be that the
continuation of the ceremonial observances by the
agricultural folk was, for the purposes of the Elven-
Ffayrie, nomadic triggers to indicate movement, like the
migratory cues for birds.

The dwellings of the Elven-Ffayrie are constructed in a

manner unlike that of Humans. The Elven style is
“natural,” it is set into the land, built in harmony with
the energies of the land and not apart from it. Elves will
come to a large tree and say, “Hm…I could live in this.”
And then a Human will come by and say; “Hm…let me
cut this down to make a home to live in.” The homes of
woodland animals do not disrupt Nature and yet
Humans feel they deserve to be an exception when
guest to the Forest. According to the accounts of Robert
Kirk, the Sidhe resided at the time, in the faerie
“mound,” “hill” or “howe.” In describing the space/
time of the Otherworld Faerieland, Kirk found that, in
truth, the Otherworld was far too vast to be contained
within a single hill (representing hyperspace). Interest-
ingly, many of these “Hollowed Hills” are the ancient

79
burial sites of Elven-Ffayrie ancestors of the surface
world. The Tuatha D’Anu and royal bloodlines of the
fey would preserve their ancestors in “tombs.” Pyram-
ids are almost like artificial mountains that the
Egyptians used to bury people near and in a place that is
not known to really have them (and the chambers are
like caves). Residing in these tombs unnecessarily gave
rise to an “undead” quality to their tradition that is
carried out by a more “Gothic” stream of this mystic
lineage.

Most Elven-Ffayrie dwellings are natural and thus

temporary because of their frequent migration and the
fact that they spend little of their time actually home.
Yet when we speak of the nomadic life of the “Trooping
Faerie” of the Seelie Sidhe Court, we are not including
the solitary and sylvan folk who do not participate in
these “Rades.” They are significant because these are
the best times for the Elvish Wizard to actually see the
movement of nature-bound Otherworld beings from the
surface world, providing us our memory of elemental
beings. The Unseelie Court does not share in the
Seelie’s celebrations and are like the solitaries when it
comes to these ‘rades.’ The solitaries and sylvan folk
represent the more “earthy” beings that give rise to
impressions of dressing in leaves and wearing acorns
for hats, because the Sidhe Courts of the ‘High Elves’
actually dress in grand attire.

In making reference to the physical world of Humans as

opposed to perceptions of the “other worlds,” the terms

80
“Middle Earth,” “M.E.,” “Mid-branch,” and “Middle-
world” all imply the third-dimensional plane. Each
“point” in Middle Earth (space) has a center, called
“midhe” in which the ethereal “Recursive Spiral” of
space/time ascends and descends, coiling into upper and
lower frequencies/dimensions, ultimately connecting
and unifying all things (but at a different perceptional
level from the vantage point of physical beings.) Make
no mistake to think of the spiral-like Multi-verse in
terms of absolute “upper” and “lower” worlds. We use
this terminology as only an abstract differentiation to
describe the effect or relationship we perceive as one
plane or level of existence with another, but they are all
connected as one.

Essentially, if we were to use modern science and

hyper-geometry to view the Universe or Multi-verse as
infinite, than there would be an infinite number of
“smaller/ lower” or “larger/upper” levels of existence or
dimensions. Elven lore suggests they are instead a type
of hyperspace that is all in one, but is subjective to
experience, particularly as humans define “time.”

The “Lands Below,” as Robert Kirk experienced them,

possessed its own moon, stars, and even a sun. He
explained that by appearance, they seemed more vividly
real then even those of the physical world. The Hollow
Hills have their own sky? Remember that the Other-
world, that which is unseen from our view of reality or
has not collapsed or condensed into our reality, is
indeed without limit. While there is a perceived separa-

81
tion between the Middle World and the Otherworld, the
idea of Faerieland being some “Subterranean” or “Un-
derground” realm is not clearly displayed in any of
Kirk’s experiences (or the lore of others) except for
portals and entrances. This generalization merely shows
that they exist, again, beneath the surface of perceptions
– as if simply behind a door or gate that we are unable
to simply peer through in day-to-day life.

Based on the mortal view of reality, the limitlessness of

existence is collapsed into specific natural conditions
make the thresholds between worlds possible or more
accessible. They must be conditions that will allow for a
significant amount inter-dimensional activity, both phy-
sical and subconscious. While there are many kinds of
thresholds, those which occur regularly each year are
known as the ‘Four Albans,’ interpreted literally as the
“Four Lights” or more poetically, “Four Torches.” Note
the use of the “alb-“ prefix that denotes the Elves.

Elvish Wizards believe that the best time to see the fey
beings from the surface world perspective is spring-time
and also between Beltane and Midsummer, the months
of May and June. The best time, according to folklore,
is the “Midsummer Faery-Rade.” It occurs six weeks
after the setting of the Pleiades at Beltane. These con-
ditions are second best at Samhain (or Halloween) when
the Pleiades rise. But Samhain is not one of the “Four
Albans,” which has led some to speculate which of the
eight “Aldaran” or “Festivals” actually trigger Faerie
movement. Students of the modern Mardukite Anunnaki

82
Necronomicon cycle are no stranger to the specific
times of year that particular “Gates” seem to be more
accessible to beings on “this side.”

Faerie-Rings are naturally occurring circles or rings on

the ground that are set apart in Nature. Most of the time
it is a bit of grass that grows higher or darker than what
surrounds it, or it might be a ring of mushrooms as they
are fond growing with the trees and in forests. Faerie-
Rings are signs not only of Elven-Ffayrie activity in an
area, but also the places in which a transition into (or
from) the Otherworld is most likely or has occurred.
Scientists who have studied this growth tell us that there
is a “mycelium” or “fungus” that grows beneath the
ground to cause the abnormal growth and/or the mush-
rooms. Terrence McKenna (in “The Archaic Revival”)
indicates that the original spores were probably not
native to the planet Earth. The appearance of mush-
rooms or any fungus or moss in the physical world may
simply be the way in which that energy is perceived in
the third-dimension and may have “hidden” implicat-
ions at other levels of understanding.

Wizards suggest that falling asleep in a Faerie-Ring or

Elven-Mound will increase your chances of Otherworld
contact. Likewise if you run around one nine times you
will do the same. The main issue with physically transit-
ioning into the Otherworld for Humans is the ability to
sense the vibrations of a portal and manipulate the
energy and it may very well be that since we live in a
matrix-reality it is not the physical body that is always

83
transported – being that everything is connected, our
consciousness is already connected to everything that is.
An old pattern of thought that experiences only a limit-
ed spectrum of sensory perception must be dismissed.
There are frequencies both above and below everything
that Humans are capable of sensing and while these
may be perceived as separate levels, it is only the
individual and subject consciousness that sees this way
– for there is only one reality. If you don’t know how to
look for something and use the wrong microscope, you
will yield poor results. Even a microscope requires the
limited experience of an observer to become a useful
tool at all.

Ley Lines or “Dragon Lines” are naturally occurring

lines across the surface of the Earth Planet that vibrate a
more significant magnitude of energy than surrounding
areas. These lines are often linked to sacred sites
(henges, etc.) and vortexes (threshold portals). Some
believe the cause is an underground water source or
mineral veins. It is more likely connected to magma
flow and/or the electromagnetic field of the planet
(produced by the core). British antiquarian, Alfred
Watkins, first noticed the existence of the leys in 1925.
Sensitive mystics then learned how to trace or follow
the lines of power through dowsing. In the Edaphic
Tradition and some neodruid systems, the currents are
called “dragon lines,” synchronous with the “flight
path” of “dragons” or Anunnaki as they moved from
sacred site to sacred site. These sites may have been
chosen because of their energetic locales and the strong-

84
er EM currents may have guided navigation (like birds)
or even assisted the power source of the “flight vessels.”

Ley lines can sometimes display physical character-

istics. In addition to the sacred sites that share these
alignments, a sensitive seeker may find that the natural
terrain is different near ley lines then the surrounding
area. Trees have a tendency to grow bigger and live
longer when they are privileged to manifest on a ley
line. These trees might even possess an older, gnarled
and knotted appearance. Sometimes a whole group or
line of trees will bend toward a power spot or an
underground water supply. Ley lines can become more
overtly apparent when viewed from “above.” Stay
aware of the places of wilderness that feel “more alive”
or “enchanted” to you (by inclination) and then test
your intuitions with dowsing methods.

Wizards and mystics of the ages are unsurpassed in the

ability to recognize the true power of Nature, partic-
ularly if there is a concentrated energy in a particular
area. These places become “magickal,” sometimes iden-
tified as such by the consecration of a grove or henge as
a nemeton for magickal work. Different locales and
terrains will vibrate unique qualities or polarities, which
can be used to amplify raised energy of a similar nature.
Natural amplifiers, like the presence of quartz crystal,
can certainly affect the resonance of a space. Such can
also be intentionally introduced to an area if not already
present. The natural qualities of an “amplifier” or other
ritual “catalyst” share a resonant/harmonic relationship

85
with the field of a physical space, which combine to
create the “net” vibration.

To be hit by an arrowhead of the Elven-Ffayrie is to be

“Elf-Shot.” It is a commonly poked about topic in
contemporary lore and thus will require much clarific-
ation and clean up. The consequence of being hit by an
arrow is always some degree of ‘faerie-sight,’ or the
ability to, at the very least, see the fey that shot you.
The most serious of consequences might include a
permanent transition into the Otherworld, which Hum-
ans would see as death in the physical world, because
the body often remains. This does not occur overnight
and would be first recognized as an illness that would
purge the physical body so that the spirit could be free.
This is not something that can be self-induced.

Elf-Shot is exceptionally peculiar in nature because it

can occur intentionally or as a mistake. In fact most of
the time it is unintentional, and is the result of a Human
being in the line of fire between rivals of the Seelie and
Unseelie Court. Since the wounded are able to see the
“attacker,” the Elven-Ffayrie are generally cautious to
allow this to happen. However, Elf-Shot can occur
without the victim even really being aware of what has
occurred, and if they are not perceptive, may not see
the one who shot them. Even if it does not produce
illness, it can have other unpleasant side effects like
discord between friends and neighbors.

“Foison” is a game in which members of the fey will

86
“steal” Human food. This is not to be misinterpreted as
an act of malevolence. Again, it is a “game.” It is said
that they eat the essence of foods and not the foods
themselves and are often depicted as thin, and ethereal
in nature. Thus, they will absorb only what is necessary
from foodstuff. There are reports from farmers in Celtic
Countries (Keltia) concerning the inside of their stalks
being carefully eaten leaving the outside intact and
whole. Modern folk might just think it to be the result
of some pests, but often it does not appear eaten, rotted,
infested or otherwise touched.

The foods prepared in the Faerieland are said to be the

most exquisite, being natural and organic, drawn from
the sweet essences and nectar of Nature. There is a
really well known belief that if you eat any foods during
your stay in the Otherworld, you will be forever trapped
there. Although Robert Kirk was eventually trapped in
Faerieland, it was not the result of eating the food there.
He had tasted it and continued to transition back and
forth several times. However, the ‘want’ or ‘memory’ of
it lingered for it could not be equaled in the physical
world. The Anunnaki Tablets describe an exchange bet-
ween Enki and Adapa concerning the dangers of the
“Food of Death” in the “Otherworld,” when in fact
Adapa had been offered the “Food of Life” and refused
it. There would seem to be a connection between the fey
and foodstuff for metaphysical purposes as well.
Wizards and Mystics traditionally use food offerings in
their workings to entice the Elven-Ffayrie, other Elem-
ental Beings and helpful energies to their magick circ-

87
les. They will also leave ‘milk and sweat-bread cookies’
out to invite them into their home. Often the energy
currents of these Otherworld beings can be extended to
the Wizard or anyone calling on them (or another
ancestral energy current) without a “physical appar-
ition.”

The “Geirt Coimitheth” or “Just-Halver” is an anomaly

of the Otherworld. Its titles are references to the abilities
and function of the entity, also called a “joint-eater” or
“marrow-eater,” a reference to the function of it feeding
on the energy or essence of humans, possibly even a
human Elven-Ffayrie Simulacra. Humans will ‘live-to-
eat’ or eat for pleasure while the fey will generally only
eat-to-live and take only what essences and nutrients are
necessary for survival. The “Geirt Coimitheth” is act-
ually a shadow, or the shadow of a person, a “co-
walker” that simply feeds on what the host eats. It is just
as likely that the being has been given attributes that are
not original to its cause but have been brought forth into
existence via the powers of the mystical thoughtform.

Some modern Elves that “transign” and manifest on the

surface world are indeed ridiculously “skinny” allegedly
that very reason. In legend, some who had been granted
access to the Otherworld, often came back to the Middle
World with these beings “attached.” They would begin
to lose weight, and never really gain it back. Due to the
lack of substance in an aetherial/astral plane, there is a
shortage of foodstuff, or any substance (or chemical)
that is ingested, but the memory of such remains. Those

88
who maintain food and drug addictions in the physical
world will have great difficulty in satisfying these
cravings in a spiritual dimension. We are cautioned that
the addictions conditioned on the spirit can actually
remain after one’s lifetime but may not be able to be
satisfied. While truly ethereal beings have no need to
eat physical substances, the Elven-Faerie are not indig-
enous to the Astral World and once ate regularly as we
do.

Using the same semantic paradigm, the “co-walker” is a

creature of Elven-Ffayrie who walks the Middle World
of humans in disguise. They can take on a human form,
via “Simulacrum Transignation,” or they can simply
take on the appearance of a human. Like all elementals,
they reserve a right and ability to remain invisible (yet
present) or to mimic and camouflage themselves in their
surroundings, and possess the traditional form-changing
abilities common to the fey. These abilities are most
often used to assume animal forms.

The “Giert Coimitheth” is just one example of a co-

walker who shadows a human form and of them I have
just recently written. Others exist as well, some not so
clearly classified, who simply shadow the Elvish des-
cendents or assume the full transignation or “walk-in”
on physical simulacra. There is still a lot of debate
about the semantics and vocabulary that should be used
for this spiritual phenomenon. Other lore suggests that
the co-walker may act as a “spirit-guide,” “guardian
ang-elf” or “co-magician,” and they can be of any elem-

89
ental nature.

The Elves of the Unseelie Court share many of the same

attributes as their relatives of the Light. Their appear-
ance is tall and slender like the Sylvan Elves, with long
angular and hardened faces set in a humorless expres-
sion of a stoic fashion. Their eyes appear small,
squinted, and hollow (yet burning and piercing). They
are used to residing in a Realm of Darkness and take
habitat in large underground labyrinths and caves. Dark
Elves will typically lead solitary lives, though there is a
city that houses the Unseelie Court, that which Robert
Kirk was unfortunate enough to seek out. They are
called “Dark” because they are no longer one-to-one
with the “Tribe of Star-light,” they have set themselves
apart, exiled from the Seelie Court to lead their lives
even further into the “underground crevices.” They are
still the “fey-folk” but their submission to anger and
brooding has left them blinded to the pursuit of love and
harmony.

Some modern references to the Dark Elves have called

them “Drow” (rhymes with “cow) and yet I do not find
this word in the ancient Elvish languages. There is,
however, a reference to “Daetenin” or Dark-Dragon
folk, as well as the unseelie word “Ishmaen” which is
an Elven slur towards those Wizards who have inverted
their magick or birthright. The Dark Elves are not
inherently evil; they simply remain perpetually bitter
about their conditions of existence as a result of the
“Rise of Humans.”

90
The Elven Histories study made prior has focused on
the varying lineages occurring on the surface world
concerning the “royal bloodline” of the Sidhe or High
Elves and Drwyds. There is another sect of Elven-
Ffayrie who are forest-oriented, called the “Wood
Elves.” They are the spirits who are frequently con-
tacted in “green magick” or Earth-oriented magickal
systems.

The “Sylvanus Folk” actually resided in the Otherworld

prior to the transitioning of the Tuatha D’Anu Sidhe and
were not a part of that lineage (though they could
interbreed) but maintained their own distinct branch of
the tree. The “Sylves” or Wood Elves became known as
the ‘Keepers of the Trees,’ though not necessarily
inhabitants of trees, as we see with the Dryad. The
Sylves tend to the trees that house the Dryads. The
“Sylphs” are the “Keepers of the Flowers and Herbs”
and “Guardians of the Wind Element.”

The Sylvan Folk are essentially the caretakers of the

Green World of Nature. The Sylves or Elves (mascu-
line) are keepers of the “Elven Garden,” which is to say
the forests. The Sylphs or Ffayrie (feminine) are the
keepers of the “Ffayrie Garden” or flower/herb gardens.
By “keeping” we mean “tending to” the life from the
perspective of another dimension, as a tree’s spirit is
inter-dimensional, just like all life. It exists and affects
other planes of existence. This type of metaphysical
gardening is acknowledging that, and not a mundane act
to these folk. They do not garden for exercise or to
make the yard “look nice.”
91
The Sylphs and Sylves tend to their gardens as a parent
would a child, imbuing (charging) it with love and
energy. This is an important practice in a magickal
tradition where all intentional acts are considered
magickal. To them, tending the Earth is not performed
out of idleness or “passing the time.” They take great
pride in their work and are able to move tremendous
amounts of energy through it. The Sylvan Folk believe
that their life purpose or lesson of “dharma” required
for their Ascension – or return to the Source – is to
become beings of “Perfect Love.” This is not the same
as the carnal lustful love of Humans and is best
represented between the relationship of the meta-gard-
ener and their children.

“Gardener” may, indeed, be too passive of a word from

the English language, which is probably why J.R.R.
Tolkein used the title “tree-herder,” implying a more
active role. The Otherworldly Elves do not have facial,
arm, hand, chest, back, pubic, leg, foot, toe or orifice
hair. This also matches descriptions of other inter-
dimensional beings and the genetics of “aliens,”
particularly the perception carried of the “Grays.” The
modern society of humans has even become more
interested in removing unnecessary body-hair, even if
for aesthetics. As for the rest of their appearance, it
matches the tall slender form that we have spoken of
previously.

The Sylvanus Folk have a strong dislike for hardened

steel and iron. To these ancient Watchers throughout

92
history, these metals have only been associated with
destructive ends. All Elves hold some kind of feelings
against humans who do not uphold the Faerie-Code or
the Sylva Forest Code, particularly those human
responsibilities of ecological planetary protection and
stewardship that are inherited with global domination.
The forests and natural places are both the home and
children to Elementals, and are deserving of respect.
The beings themselves are specifically found in the
remote and virgin (untouched) woodlands (and even
seemingly desolate wastelands) where the physical and
subconscous threshold veil between the surface world
and the Elven Otherworld is the thinnest and most
accessible.

True Elves are slow to make friends and even slower to

allow disharmonic relationships or enemies. In their
relationships with humans and human Wizards, Elves
have been known to first test those who would be
potential allies. Those of the Seelie Court, along with
the Sidhe, are particularly civil towards mortals, except
where the destruction of the environment and life is
concerned. The mystical practices of both the Danubian
Sidhe and the Wood Elves is what comprises the
tradition of “Elvish Wizardry.”

93
 ENCOUNTERS WITH THE STARS
MORTALS & ELVES
AND THE LIFE OF REV. ROBERT KIRK

Prior information concerning the transition of beings

between worlds have mainly focused on the moments
when the Otherworld beings will come to inhabit the
surface world of Men. The story of Robert Kirk is
amazing because it chronicles a man who went into the
Otherworld, became an initiate of the Elven-Ffayrie
Tradition and returned able to share it. We are not
referring to anything like the use of guided meditation
or other “New Age” concepts – Reverend Robert Kirk
was able to physically access the Otherworld like no
other mortal in recently recorded history. What’s more,
he was able to gain access on repeated occasions, not
simply by happenstance or coincidence. He was even
allowed to keep a journal and sketch-diary of his adven-
tures and accounts. The legacy of Robert Kirk’s life and
work is so monumental for the modern pursuits and
studies of the Elven-Ffayrie that I am often wary of
resources that make no mention of these accounts, even
in passing.

Elemental or mortal transitions, as well as contact with

any type of “nature spirits” requires appropriate con-
ditions or circumstances as well as the ability to direct
or channel large amounts of energy. During appropriate
times, Kirk was able to return to the same ‘Faerie
Howe,’ or hollow hill and gain entrance at will. I make

95
mention of these things to entice you, for the story of
Rev. Robert Kirk truly should begin, well, at the
beginning…

Robert Kirk was born in the year 1644, the seventh son
of an Episcopalian minister. Kirk later became a minis-
ter himself, in his home parish of Aberfoyle (Perthshire,
Scotland.) While a devout Christian, Kirk was actually
interested and influenced by Faerie-lore his entire life,
though he was unable to accept “magick.” He did,
however, see the importance in preserving the magickal
and ancient Gaelic-Welsh language, and oversaw a
Gaelic translation of the Holy Bible, personally translat-
ing the Psalms and Proverbs. Kirk’s missionary work
was like the Bardic Culdee of the past who preserved
the Celtic and Drwyd symbolism in the Book of Kells,
an “illuminated” manuscript of the Four Gospels in the
Gaelic language.

It is clear (to the present author at least) that Robert

Kirk was never really intending on becoming a monu-
mental “New Age” figure or advocate for the “occult”
and ‘mystery traditions’ of the fey. In his writing,
however, he does display at least a familiarity with
archaic Hermetic-Gnostic and Rosicrucian doctrine, and
makes references to such in “The Secret Commonwealth
of Elves, Fauns and Faeries.” The nature of Kirk’s
personal research is unclear, but it is likely that he
would have had access to obscure manuscripts as an
esteemed member of the Clergy. With a strict religious
upbringing, he would have been reluctant to delve into

96
metaphysical matters, and it comes as no surprise that
his ‘pagan’ interests were a concern to his father.

The infamous “Faerie Howe” where Robert Kirk’s body

was eventually found, was a place that he had visited
frequently throughout his life. One day, Kirk actually
discovered, or rather was revealed, the entrance to the
“Faerieland Otherworld.” By means of a special knock
at the right times of month and day, Kirk would be
granted repeated access to the alternate dimension. In
his published accounts, except for the recently released
“Secret Lives of Elves and Faerie,” his private journals,
he does not always speak of these matters concerning
the Otherworld in first person. He prefers instead to
attribute these reports to those seers he has interviewed
as part of the research. His work was based on journals
from 1688-1692 implying four years of practical
“Otherworld Initiation” to compliment his research in
folklore.

“The Secret Commonwealth of Elves” was never

published in its complete state, and was never in print at
all during Robert Kirk’s lifetime. Some scholars believe
that any first person references concerning mysticism,
the Otherworld Tradition and the Elven-Ffayrie encoun-
ters themselves, were replaced as “accounts from seers”
or edited out of the manuscript altogether before
eventually being published into a Christian society as
authored by a Christian minister. In spite of this, Kirk
emphasizes and insists that there is no real conflict
found between his own religious beliefs and what he

97
comes to learn and experience concerning the Elven-
Ffayrie. The only real contradiction emerges in the
minds of Fundamentalist Christians who see these
beings as demons and devils. Kirk even goes as far as to
say that he feels that it is his mission to clarify the
misconceptions concerning the fey among his Christian
brethren.

It may very well be that the Antiquarian writers of

Robert Kirk’s time period, continuing with the Brothers’
Grimm, John Aubrey and Iolo Morganwg (to mention a
few) all felt that there was a part of folklore and the
Faerie Tradition hidden within, that was quickly disapp-
earing from contemporary society. More modern recon-
structionists like myself, Andrew Lang, R.J. Stewart and
John Matthews have felt the same in the sense that the
Elven-Faerie Tradition, as well as the legacy and invol-
vement of Robert Kirk as part of the tradition, must be
preserved without fail.

After a disturbing encounter in Faerieland concerning a

chance episode with a solitary Dark Elf, Robert Kirk
took it upon himself to seek out the city of the Unseelie
Court and attempt to apologize for the rise in tension
resulting from his appearance in the Otherworld.
Apparently, he had not yet realized that by actually
setting foot on the ground of the Dark Elves, he was in
violation of the most severe of Unseelie laws. The
Unseelie Court sentenced him to death, but the Seelie
Court intervened and decided instead that Kirk should
remain forever “prisoner” in the Otherworld. This perm-

98
anent transition would still leave his physical body dead
in the Middle World. He is allowed one night to set his
affairs in order in the ‘Lands Above’ in good faith, of
which he leaves his journals behind for his son, then
returns for his sentence.

Some time after Kirk’s death, he appears to a relative

and claims that he will again appear at the Christening
of her daughter. At that time, her husband is to throw a
dagger at the apparition and if so, then the enchantment
of the Faerieland would be broken and he could return
to the Middle World. When the Christening came and
Kirk appeared, those present were so astounded that
they did not move to throw a dagger and so Kirk
remained in the Otherworld. Years after, another attempt
is made toward the family that resided in Kirk’s house
at the time. They are informed by a vision of him to
baptize their child in that room and stab a dagger in
the seat of the chair where Kirk sat to write. If they did
this, then he would be free again. Again, this is not tried
and Robert Kirk is never freed, showing again that
many folk still live in a dark age of ignorance where
they cannot even come to conceive of that which they
are forced to behold. Perhaps the Otherworld simply
was indeed Kirk’s fate.

Mortals seeking the nature-bound Elven-Ffayrie should

first start by reaching the natural and untouched
woodlands and virgin forests. By this, I mean those
places where Humans are not falling trees and houses
are not being developed or even in view. Also avoid pla-

99
ces overrun by electromagnetic transmission through
power lines and satellite dishes which can cause mystic-
interference. While urban parks are nice for walks,
picnics, or maybe even studying or working with a
specific tree current, most of these have been planned,
planted and arranged, and are not left to grow wild.
They are usually host to too much Human foot traffic to
be good places to meditate or connect with Nature and
those spirits that inhabit it. Some National Parks and
National Forests are prime locales for this work.
Concerning foot traffic in general, you should walk
slowly, quietly and deliberately when on a vision quest
or passing through wild forests. If your energy is such
that you are scarring away all the wildlife with fast
movement, ruckus or chatter, than you will be most
likely doing the same to the “nature spirits.” They really
do have a dislike for human noise, so stop and sit often,
perhaps against a tree. Be patient. You may wish to
practice breathing exercises that will calm your
vibrations and put you in tune with the frequency of the
forest. Calm your body and still your mind. Activate
your “light body” and “light shield” if you are proficient
at this skill.

In your ventures, should you happen upon a natural

physical entrance to the Otherworld, lore suggests that
you should not disturb it, or do anything immediately at
first. Stop and wait. Watch and be patient, again. If
nothing changes, try encircling it nine times and then
wait some more at the doorway. You might try knocking
three times if this will not disturb anything loose. Ano-

100
ther secret knock sequence is 1-2-3 or /-//-///. If an
initiate has not been given the “key” by personal
apprenticeship to the Elven-Ffayrie folk, then there is
only trial and error. Do not, however, be a menace as
this will only work against your efforts. After three pa-
ssive attempts, your other option is to set up a “Circle
of Power” to help meditate and calm your mind, and if
you desire, practice rites of “opening the thresholds” by
calling Elemental powers or currents of energy by
ritualistic applications. The fey folk are usually attracted
to Elemental Magick because it specifically asks for
their aid and uses energy streams they are akin.

When selecting areas of exploration in the forest, keep

in mind that the Elven-Ffayrie are also attracted to
places of where land meets water. These might be
ponds, streams, waterfalls, or your archetypal “babbling
brook.” In both the physical world and the astral plane,
these are very common places of encounter, and since
all is one they are all interconnected throughout exist-
ence. Running water is related to irrigation, which is
very important for successful agricultural work, a skill
first mastered in ancient Sumeria. For mystical cultures,
“nature spirits” and agriculture walked hand-in-hand.
Being closer to the Elemental world, these “pagan” or
“pre-Christian” farmers were more significantly influ-
enced and affected by these spirits. Elemental beings or
“nature spirits” have an affinity for the land, the Earth
and her energy currents. A society or individual that
spends more of their time working the land, gardening,
harvesting, and putting forth energy and care into the

101
Earth and soil, is going to attract the attention of “nature
spirits” and make the chance of encounter greater. It
boggles me how members of an industrialized society
who have little connection with the Green World, will
wonder why “God never talks to them.” I usually ask
them what all they expect to hear from the Universe
over the roar of their engine and the annoying blast of
radio announcements. It is a consciousness shift back to
a focus on Nature and the Earth Ways that one can hope
to have such a transcendental experience.

The Elemental Spirits and beings encountered in mag-

ickal practices are typically neutral in polarity and
crystalline in nature. This means that they are charged
with energy in the manner of a mirror that will reflect
the polarity of the willpower, intentions and emotional
energy of the Wizard. This is the power of the thought-
form and how the psyche divides oneness into the
polarities of “good” and “evil” that actually disharm-
onize wholeness. Hence, rituals of light will attract
“good” spirits and those dark sacrificial ceremonies
we often hear of in horror stories will actually result in
the summoning or interest of energies of an ‘evil’
polarity. Energy, as Wizards understand it, is basically
attracted to other energies of a like nature. Rituals and
rites that are oriented toward a specific goal will attract
that energy if successful. Shamans often use sage and/or
sweetgrass as an incense to clear an area of unwanted,
static or negative energies. Another possible formula is
ash, elder and hawthorne burned in equal parts. This
also helps in charging the area with a vibration that is

102
most likely to attract the Sylvanus Folk, if that is your
desire. The fey folk are attracted to small shiny objects,
mirrors and trinkets, and are also partial to the colors
green, red, blue and yellow. Natural folk acoustic music
is also sure to entice them. Remember that the Elven-
Ffayrie are traditionally interested in celebrations of life
and love, so you must invite them to a bright shinning
place that is fun and whimsical and not somberly
ceremonial or negative in any way.

103
 THE
ELVEN-FAERIE
GRIMOIRE
 THE ELVEN-FAERIE GRIMOIRE

Much contemplation has gone into the presentation of

the “Elven-Faerie Grimoire” in print. This is something
that has seen many versions and interpretations through-
out the New Age, both in America and abroad. It exists
in the “under-ground,” but has been frequently drawn
from for titles that have appeared in popular occult
sections. More than simply the “Book of Enchantment,
Shadows & Light” for a “coven,” “circle” or “grove”
that I was a part of in the 1990's (our particular chapter
was called the “Elven Fellowship Circle of Magick”) it
is a part of the new consciousness of earth-oriented
nature mysticism – a living grimoire, in as much need
of re-evaluation from time to time as any of the Elven
“words of light” that one seeks to solidify on the printed
page.

It is difficult to fully bring the “Elven Way” to life using

books. It is experienced in nature as a lifestyle that
some are drawn to innately and others are not so
inclined. First and foremost it is a mystical system, by
human standards, that is closely aligned to what is
called “green magick” in that the emphasis is on the
energy of the woodlands, trees, wilderness and forests.
The shamanism of the wilderness are closely in
proximity of maintaining the same pursuits of the
hidden properties connecting all life and existence in the
Universe. Although most New Age texts equate the
Elves and other elemental or faerie races exclusively
with the Otherworld or Astral Plane, more enlightened

107
practitioners know of the connection between the races
and the “very real” folk who are known as the Tuatha
D’Anu, who emigrated from Mesopotamia as a group of
very specific dynastic families.

“Elven magick” is called such to distinguish the system

(also called the Edaphic Tradition) from others in the
New Age, but to the Elves themselves, magick is simply
“magick” and it comes from an innate faculty, not some
“supernatural” facet of life. Once again: Magick is not a
“supernatural” power. On the contrary, magick is actua-
lly quite “natural.” When we refer to magick, we are
referring to the study and use of the creative force of the
Universe that exists, as some might describe, at a sub-
atomic or invisible (shadow or otherworldly) level.

The true magick of the Elves is innate to them and does

not require the years of study and training that the
Wizard Schools of humans and “Fey-Touched” must
resort to. The Elven-Ffayrie simply do not see magick
as something “outside” of themselves. They develop
and refine their skills over periods of self-discovery.
The wisdom of experience can only come from time,
and this is something that the Elven-Ffayrie are not
short on.

The Elves view magick as a part of art. When some-

thing created or changed becomes charged or imbued
with positive energy as a result of intention, it becomes
art. Magick in any of its various forms will create,
transform or even destroy some aspect of “reality.”

108
Magickal feats are accomplished by activating the
mind’s subconscious powers through the use of symbol-
ism and imagery to aid in focusing and directing energy.
Through the “ritual movements,” “breathing exercis-
es,” “ceremonial dance,” (and any other intentional
actions) the entire mind and body becomes actively
involved in bringing about a desired result, whatever
that may be. All intentional acts are magickal because
they move energy and cause change or an affect in
accordance with one’s will, intention and desire. Finally,
music and the vocalization of incantations, intentions
and affirmations are ways of intellectually commanding
energy and are often incorporated in magick.

Magickal abilities and power come from within first and

foremost, the part of the “individual” that is not
separated at all at the most fundamental oneness of
reality. The Elvish Wizard becomes the Ultimate
Catalyst, the “Akasha” (or “Fifth Element” to the Earth
Wizard) and the spirit of “Connectedness” on the 7-
rayed Elven Ffayrie star. As the perceived “Fifth Elem-
ent” or “Quintessence,” the Elvish Wizard channels the
energy currents of the Elemental Forces. These energies
are considered external “higher powers” that are summ-
oned ceremonially, by will, or often simply by the
energy attracted to the use of directing currents or
summoning an element purely from the mind, which is
the grand conductor of all ceremonies. Whether in
meditation or by way of ritual, the Wizard uses a form
of ancient etiquette when calling and dismissing
external and “thought-formed” energies – or entities,

109
depending on your semantic beliefs.

110
 THE ELEMENTS OF THE ELVEN WAY

The Elven-Faerie tradition first and foremost speaks of

a unifying oneness that is interconnected with all life in
the Universe. However, as the energy from the Source
has been filtered via the universal consciousness of all
life, what is perceived as “levels,” “vibrations” and
“frequencies” are merely the way in which a subjective
individual is perceiving the oneness. These levels and
so forth are all in existence as one in equality and it is
only the mind that must work backwards, climbing the
ladder of genetic memory, that they are able to achieve
this by unifying the symbols, making the crystal whole,
and not succumbing to the further fragmentation of
physical condensation.

Some schemas that follow do relate in some ways to the

“Four Element” paradigm that has been drawn from the
Mesopotamian/Mediterranean tradition of the Middle
World Wizards, the Elven-Ffayrie, however, often cata-
logue their Elemental Magick by 3, 6 and 9. In Elven
Wizardry, the current of an element is called “duile” by
the Gaelic-Welsh fey. Wizards in the “New Age” have
also called these “aires,” after the “Four Winds.”
Sometimes the elements are misunderstood, because
‘Nwyvre’ can be interpreted as both ‘Akasha’ and ‘Fire,’
but as you will see, the Elvish Wizard interprets the Fire
Element a bit differently from their Otherworld per-
spective.

111
 THE THREE-FOLD ELEMENTAL SCHEMA

Element of Land: bone, tissue, muscle, skin, soil,

ground, minerals, crystals, plant life, vegetation,
and mainland ecosystem.

Element of Sky: oxygen, lungs, voice, circulatory

system, winds, upper atmosphere, clouds, vapor,
and winged life.

Element of Sea: blood, fluids, hormones, neuro-

chemicals, natural bodies of water, running water
and marine life.

THE SIX-FOLD ELEMENTAL SCHEMA

Element of Stone: brown magick, animals, business,

gems, metals and soil.

Element of Earth: green magick, agriculture, ecology,

fertility, forests, herbalism and trees.

Element of Vapor & Cloud: indigo magick, quantum

physics, Otherworld magick, psychic powers,
spirits and time travel.

Element of Wind: yellow magick, alertness, books,

communication, confidence, knowledge, study,
reading and writing.

112
Element of Sun: red & orange magick, alchemy, art,
courage, healing, love, passion, strength, success
and attraction.

Element of Sea: blue magick, creativity, dreams,

emotion, glamour, the moon, love, enchantment,
mysticism, peace, tranquility, understanding and
visions.

THE NINE-FOLD ELEMENTAL SCHEMA

Element of Salt – Land: nighttime, northwest, white,

consecration ceremonies and purification.

Element of Earth – Land: midnight, north, green,

trees/forest growth magick and fertility.

Element of Stone – Land: evening, northeast, brown,

crystal magick, charging and protection.

Element of Wind – Sky: morning twilight, east, yellow,

new beginnings, insight and summoning.

Element of Star(fire) – Sky: dawn, southeast, white,

dreams, wish magick and awareness.

Element of Sun – Sky: noon, south, gold, insight,

willpower, strength and leadership.

113
Element of Vapor & Cloud – Sea: twilight, southwest,
astral magick, Otherworld work and
enchantments.

Element of Sea – Sea: sunset, west, blue, subconscious

magick, dreams, healing and love.

Element of Rain – Sea: dust, west-northwest, purple,

emotions, emotional healing, cleansing, love and
beauty.

The Elemental Magick of Elvish Wizardry is typically

composed of three main levels of progression or de-
grees of experience. They relate not only related to the
development of one’s abilities, but are also the steps that
must be taken in ritualized meditation for effective
physical magick.

1. Dedication: study and initiation.

2. Purification: grounding and creating sacred space.
3. Invocation: calling forth and dismissing
Elementals.

In utilizing the rites of Elemental Magick, a Wizard

gains astral (subconscious) spiritual experience with a
specific element. While all the normal ritual observ-
ations will employ the four Elemental Quarters of the
Middle World, Elvish Wizards will often focus on a
single element at a time in their broader work outside of
‘Casting a Circle of Power.’ Working with a single ele-

114
ment at a time allows the Apprentice Wizard to gain
experience and “authority” with a particular element
prior to calling upon its powers in a ceremonial setting.
However, if an affinity to a particular element emerges
be warned that you will begin to assimilate attributes of
that elemental type. For example, a Wizard who works
with the Air Element most of the time will begin to
develop a more ‘flighty,’ ‘spacey’ and ‘imaginative’
personality. A ‘Fire Wizard’ might develop an increased
sense of ‘courage’ and ‘passion,’ but also ‘irritability’ if
untempered.

There are four main styles or types of magickal practice

in the Elvish Tradition. They are the ceremonial/
ritualisitic (Air), energy and/or light work (fire), the use
of astral or spirit vision to access the Otherworld
(Water), and the tree magick of the forests (earth.) This
“grimoire,” or more appropriately, “Book of Light (and
Enchantment)” is a collection of such practices as
observed by Elvish Wizards. This book does not,
however, claim to substitute a magickal primer for the
novice. [Beginners may benefit from working through
the eclectic magickal apprenticeship given in the Mar-
dukite Truth Seeker Press edition of the “Magick &
Mysticism” series, also available in a single volume as
“Magick.”.] The following are the “Elemental Keys” of
the four primary ‘duile’ as used in Elemental Magick of
the Lands Above. Elsewhere in lore they are referred to
as “Elven Keys, ” and they are clearly related to the
“Gifts of Faeire” of the Tuatha D'Anu.

115
 THE FOUR-FOLD ELEMENTAL SCHEMA

Element of Earth: Elven Key to foundation and fertility,

Kingdom of Stone, North, midnight and winter, ruled by
King Ghobas, pentacles and holed stones are indicative
of the Stone of Fal.

Element of Air: Elven Key to communication and intel-

lect, Kingdom of Wind, East, dawn and spring, ruled by
King Paraldas, wands and feathers represent the Spear
of Lugh.

Element of Fire: Elven Key to transformation and pro-

tection, Kingdom of Flame, South, noon and summer,
ruled by King Djin, the blade, staff and ‘golden sickle’
are representations of the Sword of Nuada.

Element of Water: Elven Key to inner wisdom and well-

being, Kingdoms of Sea, West, dusk and autumn, ruled
by King Niksas, the goblet, chalice, cup, mirrors and
pools follow the tradition of the Cauldron of Dagda and
Kerridwen.

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 NEMETONA
CASTING THE CIRCLE OF POWER
[ELVEN]

Although meditative work is common and effective,

there is a subconscious desire inherent in wizardry that
seeks uniform physical ritualization and ceremony. For
these purposes, all ritual and ceremonial observations
should occur within the “Circle of Power.” Here, the
Elvish Wizard creates a microcosm (miniaturization) of
the Universe. Currents of Elemental energy are repre-
sented through symbolic objects or tools. The ‘Circle of
Power’ is really the atomic sphere, fractal in nature,
duplicating itself, in “smaller” and “larger” dimensions,
“above” and “below” the frequencies and vibration of
the “physical world.” It will help to envision it not as a
circle, but a 3-D “sphere.” This “Magick Sphere” is not
only a microcosm of the cosmos but simultaneously is a
macrocosm (expanded or enlarged view) of the sub-
atomic and cellular worlds existing “beneath” the
mortal perceptual vision. All these varying worlds or
dimensions are connected in the “Absolute Reality” or
the unified field of what the Druids call “Ceugent,”
where exists the Source of All Being and Creation.

The ceremonial preliminary method of casting a “Circle

of Power” or “Magick Sphere” varies throughout the
known systems of practical occultism. More variations
probably exist in the “New Age” concerning the “Rite
of the Magick Circle” than any other aspect of metaphy-

117
sics. The ‘Magick Sphere’ or ‘Nemeton’ is a sacred
place of power. It is suggested that, if you can, this
magick should be brought to the wilderness and forests.
Find a clearing, or if possible, a “grove of trees.” There
you may even call on Earth and Stone as you erect your
own “stone circle” or “henge of stones.” The size of
your “kirc” or “sacred circle” will vary with the location
used and the number of participants expected to be
present at a given time. Understand that when you bring
this magick to the same place repeatedly, especially
when you are permitted to leave your stone circle or
physical embodiment of the circle erected, the wood-
lands will become reminiscent of the ancient archetypal
“Enchanted Forest’ as it becomes charged over time.

According to classical accounts, the “nemeton” is a

“sacred space” using the terminology of ancient Druids
and Elves (as the same vocabulary appears regarding
groves and henges). The famous “Drunemeton,” an
annual gathering place of ancient Druids, dragons and
Elves, existed in Galatia (modern-day Turkey), reveal-
ing the geographic expansion of the ancient Druidic
world.

An ancient deity, Nemetona, appears in lore as the

“Goddess of the Grove,” closely related to the Dagda, a
lord of the forest and Kernunnos (Green Man). Stone-
henge and Woodhenge are examples of ancient struct-
ures that were built to mark a nemeton. Groves and
henges can easily be “artificially” planted or manufact-
ured, so long as they are “left open to the sky.”

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Sacred space is important for practical magickal work.
The wizard must be free of physical restraints during an
operation. Creating distinguished and sacred space
allows the subconscious mind to catch up with the
salient belief that “something magickal is about to
happen” (see also casting a circle). Druids and Elves
followed the energetic vibrations or currents (ley lines)
of Nature to certain “power spots” and distinguished
natural terrain that is seemingly magickal or “enchant-
ed.” Wizards of green magick continue to do this today,
seeking out places of personal and overt power to work
their magick from the wilderness. Research the vibra-
tions and energetic currents of the trees and find the
natural representations that reflect the current stream
(ray) your desire best. Consider other astrophysical
alignment possibilities to celestial bodies and events,
the Moon and/or Sun at particular times during the
seasonal cycle (e.g. the solstices and equinoxes).

The nemeton of a solitary practitioner obviously will

not have same space requirements as one intended for
group (coven) use. The center of the nemeton is
typically marked with an Altar. The same rules apply to
the altar: the size and shape are dependent on your
needs. Be sure to leave enough space to be able to move
around the altar without affecting the boundaries of the
nemeton. For group magick, practitioners will require
much more space to move around freely. Take note of
the energetic tension difference between when you are
alone and when you are in a crowded room. Having to
move around other people in close quarters will auto-

119
matically cause the aura to draw its energy in, rather
than building it up or projecting it outwardly.

When you are ready to perform your magick, go to your

“altar.” For projective magick, it is customary to call
forth and visualize a white field of light to surround
yourself with (or another relevant vibration of light) and
ask your “Higher Self” (or interconnected conscious-
ness) to guide and protect you in your magickal
endeavors. After this the Elvish Wizard asks for peace,
grace and acknowledgment from the elemental spirits in
the Universe. The ritual can then begin.

Take a ‘goblet of water,’ holding it up to the west and

say:

May the Spirits of Water bestow their

blessing.

Take up the ‘bowl of salt,’ and hold it up to the northern

direction and say:

May the Spirits of Earth bestow their

blessing.

Sprinkle a portion of the salt into the water and hold it

up facing north and affirm:

By this alchemical expression do I hereby

transform and purify my being, consecrat-
ing my spirit to the Source of All Light

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 and the Children of Light, the Ancient
and Shinning Ones.

Take up the ‘incense powder’ or stick and hold it up to

the east and call:

May the Spirits of Air bestow their

blessing.

Hold up the ‘incense burner’ to the south and say:

May the Spirits of Fire bestow their

blessing.

If you are using an incense stick light it, otherwise the

coals you would have had to prepare ahead of time. Add
some incense to the burner and affirm:

By this alchemical expression do I hereby

transform and purify my being, stripping
away old skin, leaving my mortal body,
affirming my Elven (Ffayrie) soul, consec-
rated to the Source of All Light and Star-
fire.

Allow the incense to burn. Use the chalice of salt-water

and go to the north, working clockwise around the
circle, sprinkling the water lightly as you walk. Be sure
to ration your use so that some remains. Once you have
moved about full circle, returning again to the north, go
to your altar or ‘work space’ and take up the incense

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burner (adding some more if necessary) and go to the
east, moving again around the entire boundary of the
circle, slowly and deliberately. Your actions should
express that you are walking or testing the boundaries
of the “ends of the Universe,” as represented within the
“Magick Sphere.”

Go to the north with your ‘magick wand,’ carrying it in

your projective hand (the one you write with) and begin
to inscribe your circle, tracing or defining it on a
metaphysical level. Using the wand, your projective
arm usually crosses the body as you walk clockwise in
your initial conjuring of the ‘Circle of Power.’ Empower
and/or envision your arm as an extension of your will,
and the ‘magick wand’ as a further extension of that,
representing where your will meets that of the external
energies your will has summoned and attracted. See
bluish-white energy projecting from your wand and
imprinting the horizon of your circle at waist height.

Once you have circumnavigated the ‘kirc,’ return to the

central altar and address the Universe:

Here I stand at the Entrance of the Golden

Threshold. Between the Finite and Infinite
Universe do I stand. The mortal spark
burns deep within my being and I am
flawed. The Elven spark burns deep within
my being and I am flawless. Once I acknow-
ledge the connectedness I share with the
Source of All, I am complete and at one

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 with all life in the Universe. I am a ‘Child
of Starlight.’

Feel the presence of the ‘Forces of Nature’ surrounding

your “Magick Sphere,” being attracted to the “Circle of
Light,” that you conjure. Acknowledge and call out to
them:

I feel many varieties of energy imbued

with Light and Life from the Otherworld
coming to the edge of my Circle of Power.
I hereby invite you in, all friendly spirits
who aid in the positive magick of Nature.
Witness and defend my ritual. Shield and
protect this Sacred Nemeton, the Holy
Mandala consecrated to the Light, the
Children of Light, the Ancient and Shinn-
ing Ones. Being a Child of Starlight, I
stand here to recognize and honor my
ancestors and preserve the Elven Ways.
May the Universal Spirit burn deep within
my spirit.

Take the ‘pentacle’ or ‘holed-stone’ from the altar and

go to the north. Trace your ‘Sign of Earth’ with the tool
and see it green. As the portal opens, see a Sylvan Tree
Elf emerge from the Otherworld to join your ritual. It
matters not that you must at first envision or imagine in
your mind’s eye these events. The energy must be
summoned through like energy and so you must first be
able to see and project clearly in you mind an energy

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that you wish to connect with or channel, as if you are
already channeling or receiving this current. Speak the
Earth Key:

Moh-ar Dee-ah-el Heh-keh-teh-gah. Ahd-

hoo-ee Glee-im Awe-guhs Foil-chah nah
Speer-ohd-dee deh Cah-reeg en-duil-yah
Awe-guhs Tah-lave See-uh ar aye-it sho.
In the names of the Northern Quadrangle,
I call thee spirits and powers of stone, leaf,
land and the pentacle, to witness and
defend this rite, shield and protect this
‘Magick Sphere.’ King and Queen of the
Gnomes and Sylves, on this side of the
Sacred Circle are you invited.

Go to the east and trace the ‘Air Sign of Portal’ with the
wand, seeing it yellow (or purple.) With the threshold
veil lifted, envision the emergence of a Sylphen fey
coming to your circle from the Otherworld as you
intone the Air Key:

Oh-roh Ee-bah Ah-oh-zodpee. Ahd-hoo-ee

Glee-im Awe-guhs Foil-chah nah Speer-
ohd-dee deh Spay-er en-ghee-huh Awe-
guhs Nay-all See-uh ar aye-it sho. In the
names of the Eastern Quadrangle, I call
thee spirits and powers of the sky, wind,
air and wand. Shield and protect this
‘Magick Sphere. King and Queen of the
Sylphs and Sprytes of the breeze and flow-

124
 ers, on this side of the Sacred Circle are
you invited now.

Bring to the south the ‘sword,’ ‘sickle’ or ‘blade,’ and

trace your ‘Fire Sigil’ in the air with the tool and see it
red. As you open the portal of the south, you see a
draconian figure emerge from the Otherworld, coming
forth to join your magick rite. Speak the Fire Key:

Oh-ee-peh Teh-ah-ah Peh-doh-keh. Ah-

nahsh Glee-im Awe-gu-hs Foil-chah nah
Speer-ohd-dee deh Gree-uhn Awe-guhs
chin-nuh See-uh ar aye-it sho. In the names
of the Southern Quadrangle, I call thee
spirits and powers of the skystar, sun, flame
and sword. Shield and protect this ‘Magick
Sphere. King and Queen of the Fire-Drakes
and Dragons, on this side of the Sacred
Circle are you invited now.

Take the ‘chalice’ or ‘cup’ to the western direction and

with it trace the ‘Water Sign of Portal,’ seeing it blue.
From the west you see a member of the merfolk, or
undine, appear from the Otherworld mists as you intone
the Water Key:

Em-peh-heh Are-es-el Gah-ee-oh-leh. Ah-

neer Glee-im Awe-gu-hs Foil-chah nah
Speer-ohd-dee deh Gah-lahk En-oo-esh-ka
Awe-guhs mwir-uh See-uh ar aye-it sho.
In the names of the Western Quadrangle,

125
 I call thee spirits and powers of the moon,
sea, water and grail. Shield and protect
this ‘Magick Sphere. King and Queen of
the Merfolk of the wave, on this side of the
Sacred Circle are you invited now.

You are to have left each of the representations of the

‘Gifts of Faeire’ or ‘Elemental tools’ at their respective
directions. Once these “keys” have all been activated,
return the altar or central workspace and affirm:

Guh Renv-en en-na Too-huh deh Dahn-

non Bahn-ahk-tree or-een. Cos-eent en
Nuh-dee-huh doh are aye-it show. Etz-are-
peh. Heh-coh-mah. Nah-en-tah. Bee-toh-
em. In the names of Akasha, Nyu, Spirit of
the Quin-tessenal Fifth Element, I call the
Spirits of the Tuatha D’Anu, the Danubian
Sidhe, the Ancient and Shinning Ones.
High Elves of the Otherworld, shield and
protect this ‘Magick Sphere.’ Spirits of the
Wood Elves, you too are invited to my
Circle of Power.

Visualize the boundary of the sphere clearly, as it

descends into the ground beneath you and into the sky
above. See its auric shield as a bright ‘force field’ of
light and energy complete with your ‘Sigils of Elem-
ental Portals’ burning brightly in each of the cardinal
directions. Each of the Elementals called to the circle
stand guard near their corresponding seals. Meditate on

126
what is happening and hold the images clearly in your
mind. Finally intone:

Elemental Spirits of the Otherworld shield

and protect this ‘Magick Sphere.’ Be a
witness now and co-magician in the magick
I summon here in this Sacred Space.
Guardians of the Universe, Watchers and
Portal Messengers, come now to witness
and aid in the celebration of Light and
Love enacted here in my ceremony. May
the grace and blessing of the Source of All
Being and Creation pervade in my spirit
forever and always.

The circle of power is now ready for magickal

workings. Be sure to “Extinguish the Powers of the
Magick Sphere” before finishing and departing from
your Sacred Space.

127
 NEMETONA - EXTINGUISHING
THE CIRCLE OF MAGICK
[ELVEN]

Regardless of the nature of the tradition that the circle

of power is summoned in, at the end of the rite, the
energies that are called must be thanked and dismissed.
The Elemental energies used in crafting or casting the
“Circle of Power” must be extinguished. This is an
important formality maintained by Elvish Wizards.
Without a ceremonial manner of opening a circle so
closed, there is nothing to distinguish the Sacred Space
of the Nemeton from the ordinary or surrounding space.

The “Magick Sphere” exists as a psychological and

spiritual thought-formed boundary to confine and focus
the energy channeled by the Wizard. It has a second
purpose as a “Circle of Protection” for the Wizard when
dealing with metaphysical currents from the perspective
of an individualized consciousness. Finally it represents
the fractal reality that has been discussed in prior
sections.

To open a circle sealed by magick, or otherwise extin-

guish the powers of the circle so cast, move around the
boundary of the circle counter-clockwise, thanking and
dismissing the Elementals while retrieving the tools left
there. If you have traced any sigils, lore suggests that
you retrace them in reverse, ‘erasing’ them and sealing
the portals that they access, even if they are mental

129
doorways alone, you don't want to leave these things
“open.” If you began or oriented your Nemeton to the
north and Earth Element, then you will want to finish
there, so begin in the west. If you started in the east,
begin your extinguishing in the north, always working
backwards, counterclockwise or ‘tuathal,’ for the pur-
poses of opening the circle at the end of a rite. Use the
following formal incantations in the order most appro-
priate to your needs.

WEST: Slahn Ah-we-leh Speer-ohd-dee

deh Gah-lahk En-oo-eesh-kah Aweguhs
Mwir-uh. Guh-rehv Mee-luh mah Ah-
guhv. Depart in peace Western spirits of
moon, sea, water and grail. May the
energies of the Water Element return to
your place of dwelling until you are
again called.

SOUTH: Slahn Ah-we-leh Speer-ohd-dee

deh Ghree-uhn Awe-guhs Chin-Nuh. Guh
rehv Mee-luh mah Ah-guhv. Depart in
peace Southern spirits of skystar, flame,
sun and blade. May the energies of the
Fire Element return to your place of
dwelling until you are again called.

EAST: Slahn Ah-we-leh Speer-ohd-dee

deh Spay-ir En-ghee-huh Awe-guhs Nay-
ahl. Guh rehv Mee-luh mah Ah-guhv.
Depart in peace Eastern spirits of sky,

130
 wind, air and wand. May the energies of
the Air Element return to your place of
dwelling until you are again called.

NORTH: Slahn Ah-we-leh Speer-ohd-dee

deh Cah-reeg En-duil-yuh Awe-guhs Taw-
luhv. Guh rehv Mee-luh mah Ah-guhv.
Depart in peace Northern spirits of leaf,
land, stone and pentacle. May the energies
of the Earth Element return to your place
of dwelling until you are again called.

Bring the last of your ritual tools back to your central

working space and address the Universe:

Slahn Ah-we-luh En-too-huh deh Dahn-

non Awe-guhs. Guh rehv Mee-luh mah Ah-
guhv. Skee-uh deh Dree-uckt Show. Many
thanks and blessings to the spirits who
have gathered here. Depart in peace spirits
of the Tuatha D’Anu, Wood Elves, Sidhe,
and all Ancient and Shinning Ones who
have blest me with your mystical presence.
Return to the Sidhe Hills and Faerie Dwell-
ings until you are again called forth. May
the grace of the rays of the Source of All
Being and Creation go with all who have
come to join in this magickal work. I
depart in peace to my place of dwelling
until I return here again in magick’s hour.
The ‘Magick Sphere’ stands open now,

131
 but is never broken. Awen (Ah-oo-een).

With these last words, the energies of the circle itself

must be extinguished. Raise your arms and see the
bluish-white energy burn brightly. Quickly lower your
arms and see the energies of the Nemeton ground and
fade.

132
 GIFTS OF FAEIRE
CONSECRATING SYMBOLS OF POWER

This rite is particularly useful for the charging or

consecration of the ritual tools that represent the “Gifts
of Faeire.” It may also be used to ceremonially charge
amulets and talisman for other magickal purposes.
Essentially, all implements or tools of magick must first
be consecrated (dedicated and charged for a magickal
purpose) before being considered more than the mun-
dane physical objects they might be interpreted as.
Magickal tools are considered so because the Wizard is
able to connect an energy to the tool it represents.
Remember that like forces attract when concern-ing
metaphysical energy.

Conjure your ‘Circle of Power’ and then say:

May peace and love full my spirit so I may

be a beacon of light and life projecting
such energy outward in all directions of
the Universe. May the Ancient and Shinn-
ing Ones hear my call. I ask the spirits of
the Earth who are friendly to the Elven
Ways to join me in consecrating this sac-
red icon to thy tradition. Come now and
bless this [name(s) of talisman(s) to be
consecrated,] so that you will more easily
recognize it when I present it to you in the
future.

133
You will need your item(s) handy. To make these inst-
ructions simpler, let us say that if this rite is not being
used for an “Elemental tool,” then the item should be of
such a nature that it is not being used for a single-use
spell. For example, you might charge a runic pendant to
attract love energy into your life, but Elven Wizardry is
not used to gain the specific love of so-and-so, such as
you might find in a targeting love-spell. True Elvish
Magick is timeless and not restricted to a specific event
or person (usually) and therefore the construction of
general talismans that attract love would be a better use
of the rite.

Bring the tool to your working space or construct your

talisman during the ceremony. When ready, say:

Hail to the Sidhe, the High Ones, and to

the Sylvanus, the Sylphs and Sylves and
the Wood Elves themselves. Hail to the
Lords and Ladies of the Land, Sky, and
Sea. Greetings to all Creatures of Faerie.
Mark well what is witnessed here on this
day/eve. May the Eternal Source of Ever-
present Light, look favorably now on the
magick I conceive.

In order for this consecration to be effective, you must

charge the item with your intentions. This requires some
proficiency in the ability of energy channeling. [For
those eyes falling upon this with no prior experience,
you are now bidden by these words read here to never

134
misuse what is discovered in our grimoire of rites and
secret spells. By this oath between us I will offer the
clue needed to make this work.] You will need to feel
and see your thought-form, goal or Elemental current
clearly outside of yourself. Breathe this energy or
aetheric matter in and feel it completely wash through
your body as you absorb it through your every pore.
Feel it run through your circulatory system. Assimilate
this energy (so it had better be positive) and focus it on
your arms and hands, projecting it from within and
releasing or pushing it into the item.

Take the symbol of power to the north with the ‘bowl of

salt.’ Set the bowl on the pentacle, or Earth-stone
(unless your ritual is to consecrate your Earth-tool, the
ground will work) and set the item in the bowl of salt
and/or sprinkling some of the salt on it saying:

Look here and witness ye Spirits of the

North. By sprinkling this [n.] with the Salt
of the Earth do I consecrate it by the
names and Seals of the Earth Element.

Bring the symbol to the southeast with the ‘incense

burner’ and, if there is not sufficient smoke, add more
incense. For this rite you will want to select an essence
to burn that correlates to the talisman or purpose. Pass it
through the smoke and say:

Look here and witness ye Spirits of the

East and South. I pass this [n.] through

135
 the burning herbs that waft through the
air. In doing so I do consecrate it by the
ancient names and seals of the Air and
Fire Element.

Continue your sunwise movement to the western direct-

ion, and use your ‘bowl of water’ and/or ‘sacred vessel’
to sprinkle some of the water onto the item saying:

Look here and witness ye Spirits of the

West. I pass this [n.] through your realm
by sprinkling it with your water of life and
renewal. By the secret names of the Sea do
I consecrate this symbol as witnessed by
the Water Element.

If you are consecrating symbols representing the ‘Gifts

of Faeire,’ it is customary to call on and charge the tool
with the energies appropriate to the original artifacts.

Stone of Fal: North/Earth, Master Morfessa

Spear of Lugh: East/Air, Master Esras
Sword of Nuada: South/Fire, Master Uscias
Cauldron of Dagda: West/Water, Master Semias

While a tool should be consecrated in ritual prior to its

use as a sacred ritual implement, there are no rules in
archaic lore concerning how long a tool will hold a
charge or how often an item should be ‘re-consecrated.’
We can discern, however, that people, places and things
become charged overtime by the energies that they reg-

136
ularly have exposure to. As a general idea, metal will
hold a charge longer than wood, and any solid will hold
energy longer than a liquid.

137
 CREATURES OF FAERIE
RITE OF ELVEN-FFAYRIE CALLING

The Creatures of Faerie do not submit themselves to the

will of Wizards like those spirits conjured and encoun-
tered from medieval grimoires, which are in actuality
thought-formed ancestral extensions of ourselves. The
Creatures of Faerie will certainly not cater to the whims
of Men. Thus, there is no ritual or ceremony that will
ensure the conjuration of the Elven-Ffayrie. However,
for the initiated Elvish Wizard, there are various meth-
ods hidden and dispersed throughout esoteric lore that
can be used to entice, gain favor, and/or establish a
working relationship with “nature-bound spirits.” This
is a prerequisite for any ceremonial or “at will” contact
in the tradition of Elven Wizardry. Workings of this
nature will require access to the physical Green World
where you believe “nature spirits” reside. You need not
even bother with this in an urban setting where you are
almost guaran-teed to be disappointed.

Once initial contact has been made, initiating it in the

future will become increasingly easier (more innate)
with each time. When a relationship has commenced, be
sure to ask the spirit(s) their names and signs and their
preferred method of future contact. This is the manner
in which Fey-Touched Humans will be able to become
privy to a mystical apprenti-ceship far surpassing what
has been considered “acceptable” by them to print in
this tome. They permit the (Outer Circle) surface
workings to be printed by which they may observe and
139
test those Wizards who take up Earth stewardship.
Certainly they will screen potential “Elf-Friends” and
“Ffayrie-Allies.” Even I have had a great many things
kept from me of the deepteachings because they know
quite well that I would very much want to publish them,
breaching my oath. Instead, in this book, I have mani-
fested an “objective guide,” have relayed Nature’s own
“recruiting manual” for the awakening and truly en-
lightened folk who have forgotten who they truly are in
a world of depersonalization and disenchantment.

If you are reading these words in the dark half of the

year, you may still have time to prepare an initial rite of
contact on Beltane or Midsummer. For this you will
need the “Silver Wand,” an apple wand with three silver
bells hanging from white ribbon, and it should, of
course, be consecrated prior to this rite.

Use this wand to conjure your circle. Then, starting in

the north-east, sprinkle ‘petals of Primrose Flower’
moving deosil around the boundary of your circle. As
you do this, say:

Under stone, under sea, under every blade

of grass. In the winds, in the flames, in the
circle that I cast. Elf and Ffayrie, come to
me. Grant me favor and be blest.

Ignite your incense coals in your ‘cauldron’ or ‘burner’

at the southwest. Heap on some incense, an herb-and-
twig mixture, and feel the smoke extending from your

140
“Magick Sphere” into the Otherworld acting as a bea-
con to your call. Then say:

I have studied the way of Sidhe. I shall

awaken every tree. I have called to share
my home, with Undina, Sylpha, Elf and
Gnome. I emerge from a world of mortal
strife, here to partake in Faerie life.

In the northwest, prepare three small ‘shot glasses’ with

‘elderberry wine’ or milk and honey. Along with this
you will set out ‘sweetbreads’ or cookies. Place the
settings in a delta (triangular) pattern. Take up your
‘bowl of salt’ and sprinkle a circular boundary around
the food offering as you speak:

Gifts of Faeire granted me, Elemental tools

here on display. Now a gift I give to thee, to
ignite a bond ‘tween you and me. Over-
night I’ll leave this food, in hopes we’ll
meet here very soon.

The following day the remains of the food can be

removed. The essence of the offering will already have
been taken – or not. The food itself may or may not still
be there. “Nature spirits” will often send their animal
allies to feast on the physical remains once the essence
has been enjoyed. Typically, the Elvish Wizards will
make regular food offerings to the Otherworld Fey.
These are to be left at regular intervals in the same
place.

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Circles of Power for the sole intention of calling the
Elven-Ffayrie can be consecrated or conjured different-
ly. Elemental callings can be modified to meet the needs
of contacting the Sylvanus Folk, who maintain their
own Elemental hierarchy. The following are the sugg-
estions listed in the original Elven-Faerie Grimoire:

East: Air, Tree Elves

South: Fire, Sprytes (Pixies)
West: Water, Mushroom Fey
North: Earth, Woodland Gnomes
King: Lord Oberon (Auberon)
Queen: Lady Titania

In your woodland travels or spiritual walks in the

forests, valleys and mountain ranges throughout the
Middle World, you may very well find something in
Nature that your inner voice tells you is a gateway
threshold to the Otherworld. At these places you can
conjure a circle for the purposes of Faerie-calling but be
advised: do not disturb the physical environment, do not
make a lot of noise, and keep ritual incantations to a
minimal and lighthearted. Keep them directed specific-
ally to the “nature spirits.” You might speak something
like:

I am a spirit of peace. Let peace ring

throughout the entire Universe. May my
energy and vibration be that only of peace,
love and harmony that I extend to the
Creatures of Elphame. Know that I [your

142
 magickal name] come to you in admiration
and respect. I seek contact and initiation
to your Otherworld, in grace and good-
ness. I shall not disturb, trespass or break
the solemn vows between us. I seek to be
your companion and will adhere to the
boundaries of that friendship. By the grace
of the All-Source, please come forth and
make thyself known.

Elven-Ffayrie lore depicts animals as messengers of the

Otherworld. Some are considered “more sacred” than
others in their metaphysical symbolism. But all wood-
land, marine and flying creatures represent the connect-
ion of all life being “One” in the Universe, and all life is
one and equal at the Source. Animals maintain a role,
almost as if ambassadors, negotiators or again, “mess-
engers” between the “World of Men” and the “World of
Nature,” or the physical visible world and the unseen
Otherworld. Working with animals in both the physical
world and in spirit will grant favorable attitudes toward
you from the fey.

143
 ELVEN WIZARDRY
FAERIE SPELLCRAFT

Elvish Wizards create their own unique prayers, called

“spells” by some and “intentions-based creative visual-
ization therapy” by others – yeah, that's right, I went
there. They can be created by the individual for any
particular need or occasion. Remember that magick to
the Elves is a creative art, one that the Masters take
great pride in. In order to write your own magick,
however, you will need to be acquainted and proficient
with traditional rites and the rules of spellcraft. To those
uninitiated, a “spell” is a short magickal working per-
formed in a Circle of Power in order to bring about a
desired result that will appear to occur as if by itself.
This does not necessarily occur momentarily and can
take days, weeks, even months and years to manifest,
depending on the situation.

The most common uses of “Faerie Spellcraft” are

protection, fertility & abundance, prosperity & wealth,
and the banishment of negative energies and/or the
warding away of unwanted energy. There are many
other uses of magickal will like the ever popular “single
use love spell” that are not dealt with in this tradition of
magick.

Resorting to popular lore, the most popular days for

mag-ickal work in the Elven-Ffayrie tradition are “Elf
Day”or “Tree Day” (Tuesday) and “Fey Day” (Satur-
day). However, each of the planet-oriented days of the
145
week represents its own attributes or colored arm of the
“Elven Star.” Note that there are seven days, seven
colors, seven notes of music and naturally seven (6+1)
points on the “Elven Star.”

Monday: Moonday, blue, “G” note, pearl stone,

silver
Tuesday: Elf Day/Tree Day, red, “C” note, ruby, iron
Wednesday: Woden’s Day, orange, “D” note, opal,
quicksilver
Thursday: Thor’s Day, indigo, “A” note, sapphire,
tin
Friday: Freya’s Day, green, “F” note, emerald,
copper
Saturday: Fey Day, violet, “B” note, onyx, lead
Sunday: Sun Day, yellow, “E” note, diamond, gold

Herbs can sometimes be used as “Elf Amulets.” Acorns

will aid in fertility rites, and acorns found by moonlight
are symbols of prosperity and abundance. They are the
fruit and seed of the oak tree is a nut used in herbalism
and ritual magick. Acorns have a long history of trad-
itional use for fertility, love, and protective purposes.
They should, unless otherwise advised, always be
gathered in daylight hours, preferably at noon. Keep
your chosen intention for the amulet in the mind while
collecting them. In ceremonial magick, wands made
from oak are often capped with a large acorn tip. This is
also done with cones such as those from the pine. Such
are excellent for growth magick. In divination for love,
a couple will each drop an acorn in still water and watch

146
to see how they respond to each other. In a spell to
encourage a friend to initiate a romantic interest, seven
acorns are placed on a small square of white cloth and
tied up with a red cord or ribbon to form an “amulet
bag.” After sleeping with it under your pillow for three
consecutive nights, bury it beneath a rose bush and call
out for the person to come to you. The indigenous
shamanic cultures also used acorns as a food, either in
nut form or crushed to make “oak flour.” This powdered
substance could be made into an antiseptic.

Apple-seeds are natural items of love-drawing magick

(also poisionous). The common apple tree is actually a
hybrid, the result of years of crossbreeding to bring us
the familiar fruit we know today. The original apple
species, the crab apple (malus hupehensis) produces
much smaller fruits, resembling cherries. The Rosaceae
family of apples is actually shared by over 3,000
different species including the ash, bay/laurel, cherry,
hawthorn, peach and plum trees. In Druid folklore,
apple is associated with the Queris or Quert Ogham and
is the traditional wood of love magick.

Most scholars associate the apple with the Isle of

Avalon, called “Emain Ablach,” which is also interpret-
ed as “Isle of Glass” to some. In fact “Affalon” may be
a mutation of “Appleland,” which was most likely the
setting for an ancient orchard or grove. A famous
shamanic ward (or wand) known as the “craebh ciuil”
or the Silver Branch was fashioned from apple wizard-
wood. The fruit is sacred to mystics because when cut at

147
the midsection, it reveals the image of the pentagram. It
is also significant to the harvest time, the festivals of
Lughnassadh and the autumn equinox. In ancient times
the harvest was traditionally begun with a toast of cider.
At Yule, the apple-wine “wassail” was used ceremon-
ially for tree blessing. Perhaps one of the best-known
folk references to the apple comes from the Judeo-
Christian version of the “Garden of Eden” cycle, where
it represents the “Tree of Life” or World Tree; though it
seems doubtful crab-apples would have been the
favored “god-food.” The fruit is also found in natural
healing remedies for anemia and in the Ayurvedic
Healing tradition as preventative medicine. They are
good sources of both Vitamins A and E and can be used
for purifying the body of toxins and lowering blood
pressure.

According to faerie lore, fern-seeds, when activated

properly by a Creature of Faerie, will render their bearer
invisible. Bay leaves ward away the enchantments,
spells and glamour of others when placed under the
tongue. Pine-cones, again found by moonlight, are
symbols of good fortune, health and well-being. Per-
haps the most famous of ‘Elf-Amulets’ is the ‘trefoil,’
‘trifolium,’ ‘shamrock’ or ‘four-leaf clover’ that is so
commonly carried for luck or to ward away warfare. All
the herbs mentioned require cutting or removal from the
land and so it is customary to ask the plant’s permission
in order to delegate an understanding that a spiritual
being exists within. A common chant of the ‘magickal
herbalist’ is:

148
 With this strike may you grow stronger.

“Magickal herbalists” have also designated specific

herbs to be held particularly sacred to the Elven-Ffayrie
Magickal Tradition. These are dandelion root, chamo-
mile, mistletoe, elder flow’r, hops, Irish moss, rosemary,
rose-hips, raspberry leaf, mint, mullien, skullcap and
slippery elm bark. These can be used by themselves or
with each other for attracting the attention of the
Otherworld folk in ritual as well as mixed with black tea
and drank as an infusion. Not only are they calming
herbs, but they will also aid one in attuning to the
energy of the Green World of Faerie.

To protect a home, an Elvish shaman would use sage

and fern to clear out negative energy, Sigils of protect-
ion can be traced on the four outer walls to conjure a
“magick shield.” Using, for example, the “Sign of Aw-
en” an “Elf-Sign” or some protective “rune,” “Ogham”
or the “Dragon's Eye” will usually suffice for banishing
or warding against typical types of unfriendly (malig-
nant) energy. A traditional Gaelic-Welsh incantation for
this purpose is:

Cosaint agus beanachtai yn n’Deith do

talamh seo. Dibir na ole agus dona.

Ask the aid of “helpful” Elementals. Decide and fix on

a target or current that you wish to block. Envision a
representation of the unwanted energy or current and
feel that it is the embodiment of that which you wish to

149
block. See the auric energy that is projected from this
being as blocked or shielded, as if encased in a bubble,
then say:

I command you, by the names and letters

of the Most High, to depart in peace!

See the astral form dissolve into the aether with your
words.

The keys to effective spellcraft are: clarity of intention,

the ability to raise internal energy and merge it with
helpful external ones, visualization of the desired goal
clearly and the willpower to properly release the energy
summoned from within and without. The keys, in this
order, form the rudimentary steps taken in the practice
of spellcraft. The following are some additional tips to
aid your spell-weaving:

-- Incorporate only those tools and items that are of a

like energy to that which you wish to connect with. All
others are distractions.

-- Visualization skills will be the make-or-break key to

your mystical prowess.

-- Only call forth spirits and summon energies that are

specific to your purpose.

-- Ask the Universe (spirit guides) for assistance in

carrying (channeling) or directing the release of ener-

150
gies via the appropriate channels.

-- Do not dwell on a ritual working already performed

or on what the nature of the results will be for at least
three days afterward. This keeps the energy used in that
spell out “working for you” and not contained or
restricted to the vicinity of your thoughts.

-- Most importantly, it is essential that you believe in

your abilities. Remember the ancient proverb that all
intentional acts are magickal.

151
 ELVEN WIZARDRY
HEALING & PROTECTION
FAERIE MAGICK

Consecrate a Circle of Power in the place requiring

blessing, protection and/or healing. Set out your cere-
monial tools or representations of the “Gifts of Faeire”
in their correlating directions. Enter the circle from the
northeast by procession if there are multiple pract-
itioners.

Go to the center of your workspace unless you are

working in a group that allows for using “Elemental
Stations.”

Light a white candle in the center and say:

May there be peace within my being

completely.

NORTH: May peace ring out and extend

across the northern expansions.

EAST: May peace ring out and extend

across the eastern plains.

SOUTH: May peace ring out and extend

to the peaks of the tallest mountains.

WEST: May peace ring out and extend

to the depths of the deepest sea.
153
Light more white candles as well as a blue and a red one
if you are using this rite for “healing.”

NORTH: May peace, love and harmony

extend to every living being and space in
the Universe, especially [name of what is
to be blest.] Great Bear of the North, I
call now on your strength and the wisdom
of the Earth Element. Offer your blessing
towards me and extend your protective/
healing power on [n.]

EAST: May the purity of the Air Element

enrich all work performed here. May the
Winds aid me in purifying the energies of
[n.] Hawk of the Eastern Dawn, I call now
on your agility and the wisdom of the Sky
Element. Offer your blessing toward me
and extend your protective/healing power
towards [n.]

SOUTH: May the purifying flame purge

and annihilate that which is unclean,
especially in this place/for [n.] Great Stag
of Southern Flame, I call on your virility
and the wisdom of the Fire Element. Offer
your blessing toward me and extend your
protective/healing power towards [n.]

WEST: May the blessing of the purifying

and healing powers of the transforming

154
 waters be upon me in the work that I do
towards [n.] Wise Salmon of the Western
Sea, I call upon thy True Knowledge and
the wisdom of the Water Element. Offer
your blessing toward me and extend your
protective/healing power towards [n.]

Return to the center of your workspace and recite the

“Elvish Wizard’s Benediction” or the “Drwyds’ Gors-
edd Prayer.” You can use a version from the other
ceremonies in this grimoire or you can use the more
commonly known one, given here:

Dyro, Dduw, dy naw erth, deall Ae yn heal

gybod; Ae yng n gwybod, gwybod y
cyfiawn; Ae yng ngwybod y cyfiawn;
Eigarn Ac a garu, caru pobhanfod; Ac ym
mhob hanfod caru Duw. Duw a phob dai
oni.

Grant us/me O God, thy protection; and

in protection, strength; and in strength
understanding; and in understanding,
perception; and in perception, the percept-
ion of righteousness; and in the perception
of righteousness, the love of it; and in the
love of it, the love of all life; and in the love
of all life, the love of God and all goodness.
May the Source of All Being and Creation
extend currents/ rays to protect/heal this
place/person.

155
Bless the target with saltwater and burning incense. A
'smudge-stick’ of sage might also be used. Bless the
‘bowl of water’ and sprinkle it on the person and around
the person, or in each room of the house and around the
outside of the property. With the saltwater, say at each
point:

By the Elemental Powers of Earth and

Water do I cleanse and consecrate [n.]

With the incense:

By the Elemental Powers of Flame and

Wind do I purify and bless [n.]

Returning the center of the circle, complete the rite by

saying:

May there be peace [in this home/at this

place/with this person] May it/they absorb
the protection/healing channeled to this
space “now made sacred” [or if at the Grove,
“most sacred.”]

If there is a shaman present, they may wish to seek the

nature of the ailment of a person by communicating
with their Otherworld “shadows,” “spirit guides” or
some other kind of energy work. Supplemental healing
and protection spells can be performed here. When the
ceremonial goal has been satisfied, thank the powers
and extinguish the energies of the “Magick Sphere.”

156
 THE ELVEN WAY
A SELF-DEDICATION CEREMONY
AWAKENING

Regardless of whether or not you decide to join (or

form) a “coven,” “circle” or “grove” (whatever you
choose to call a close-knit magickal group) you will
first need to perform a “Self-Dedication.” Dedication
rites differ from initiations because the dedication is
performed solitary, alone in the woods or high on a hill.
This ceremony is not necessarily a “magickal working”
in the sense that you are not “casting a spell” or
“conjuring a spirit.” In this way, it is viewed more like
the type of rites used for “Seasonal Celebrations” of the
“Wheel of the Year” found commonly in modern
traditions or similarly, a personal “Rite of Passage” (e.g
a handfasting wedding”).

The Self-Dedication Ceremony is a form of psycholo-

gical magick because its purpose is to change the
internal modes of thinking or life perspective. As with
all ceremonial texts, feel free to alter these as your
intuition guides you, so long as you do not begin to tear
away at important symbolism. In a Self-Dedication
Ceremony, the Elvish Wizard, or soon-to-be Elvish
Wizard, has discovered a arcane tome of mystery such
as the one you are currently holding and realizes (or
awakens to the realization) that either they are of the
Elven-Faerie-Dragon legacy themselves, or for some
“unknown” reason, they feel a peculiar inclination to
these mysteries and wish to be initiated onto the path.
157
While the rite is not given at the beginning of the “The
Elven-Faerie Grimoire,” it would logically be the first
ceremonial observation of any practicing student. It is
not only a good introduction for your psyche to the
world of ritualized symbols and abstract energies, it is
also important for establishing a relationship with the
metaphysical (spiritual) world and intelligences. Mag-
ickal ability is accumulated over time as a result of a
constant growing relationship of understanding between
the practitioner and the natural world. “Magickal Auth-
ority,” if you will, is the result of longtime relationships
with the Elements.

You do not necessarily need to have already acquired

your ritual-ceremonial apparatus. Conjure the ‘Magick
Sphere’ in whatever manner you may have practiced,
even if you have only envisioned yourself doing so in
your mind as you read this grimoire (which can be a
form of magick in itself if the energy is properly
directed.) This time, as you move about to trace the
boundary of the circle by hand or wand, you will set out
an ‘Elemental Candle’ at each cardinal direction as is
common in all forms of Elemental Magick and Wiz-
ardry. Do not light the candles until you are addressing
the element of that direction, and do not use the
incantations from “Casting the Circle of Power” (etc.)
until you are already a “dedicated practitioner.” Some of
the speech in Elvish Magick is “phonetic Enochian,”
“Gaelic charms” and Mesopotamian incantations that
should never be uttered by the “uninitiated.”

158
Once the area has been deemed “Sacred Space,” go to
the central workspace (you do not need an “altar”) and
stand or kneel, facing north, saying:

In my mortal form I am known as [name

all know you by] but today/tonight I come
to you in my Elven-Ffayrie form with the
name [a chosen magickal name or “true
name”]. I come to you now, Spirits of the
Universe as an “Elf-Child” [“Ffayrie-
Child” for females, “Elf-Friend” for mortal
practitioners who do not believe themselves
to be genetically part of the Elven-Faerie
legacy.]

Take the ‘bowl of salt’ and remove a pinch, placing it on

your tongue. Feel the salt of the Earth entering your
blood-stream and becoming a part of your entire body
as you say:

I am a child of Earth. I am a child of the

stars. I have studied on my own in prepar-
ation, but now I seek the Spirits of Nature
to be my teacher, an instructor to me
concerning the sciences of the Universe.
Hidden in your folds lies the answers of
Creation and Life. We are one. I am one
with the entire Universe. I seek to share a
relationship with thee.

Stand and move to the north and light the ‘green can-

159
dle,’ saying:

Spirits of the Enchanted Forest, of plants

and rocks and trees, awaken and know
me [magickal name]. I come with peace
within, seeking your aid in learning thy
mysteries. I vow to ever uphold thy secrets,
walking the path of wisdom and enlighten-
ment. I am a follower of the Elven Ways.

Trace a seal or symbol of the Earth Element that you

will wish to use in magickal rites and to ignite the
mystical properties of Earth in the future, envision it
green as you intone:

By this Sign shall we know each other.

Go to the east and while lighting the ‘yellow candle’say:

Spirits of the Enchanted Breeze, of winds

and sky and Air, awaken and know me
[magickal name]. I come with peace within,
seeking your aid in learning thy mysteries.
I vow to ever uphold thy secrets, walking
the path of wisdom and enlightenment. I
am a follower of the Elven Ways.

Trace your ‘Sigil of Air,’ envisioning it yellow and say:

By this Sign shall we know each other.

160
Move to the south and speak the following as you light
the ‘red candle’ there:

Spirits of the Enchanted Mountain, of sun

and star and flame, awaken and know me
[magickal name]. I come with peace within,
seeking your aid in learning thy mysteries.
I vow to ever uphold thy secrets, walking
the path of wisdom and enlightenment. I
am a follower of the Elven Ways.

Trace your ‘Fire Sign’ and see it yellow, saying:

By this Sign shall we know each other.

Finally, address the west while lighting the ‘blue candle’

and say:

Spirits of the Enchanted Sea, of waves and

lakes and rain, awaken and know me
[magickal name]. I come with peace within,
seeking your aid in learning thy mysteries.
I vow to ever uphold thy secrets, walking
the path of wisdom and enlightenment. I
am a follower of the Elven Ways.

Trace your ‘Seal of Water’ in blue as you intone:

By this Sign shall we know each other.

Return to the center and take some anointing oil, some-

161
thing of your personal choosing. In metaphysics you
always anoint with oil from the feet to the head (up-
ward) and bless or wash from head to foot (downward).

Anoint your feet and say:

Blessed be the feet that bring me here this

day/night and enable me to touch the
ground of the path of the Ancients, tread-
ing the ‘Right Way’ always, never deviat-
ing from the path of enlightenment and
wisdom.

Anoint your knees saying:

Blessed be the knees that bend to give

reverence to the Higher Power of the Uni-
verse that gives me the strength to move
on the path of light and the ability to make
or break my stride.

Anoint the palms of your hands and say:

Blessed be the hands that lift in praise of

the Higher Power. They are my command-
ing hands of power. I acknowledge their
ability to direct my will, as they are exten-
sions of my active mind.

Anoint the heart (left breast) saying:

162
 Blessed be the flame that burns within my
heart that I may know the True Love of
the Universe and also so I may recognize
the path by what I feel deep and true.

Anoint the lips and say:

Blessed be the lips that speak the sacred

words of incantation. May the words they
speak only further my evolution and never
idle or in vain. From here I may utter the
words of power to the All, but will remain
silent to non-believers.

Finally, speak the following as you anoint your fore-

head:

Blessed be the mind that seeks to under-

stand its own nature and allows me the
ability to seek the knowledge and guidance
of my Higher Self, which is at one with my
mind. Let my thoughts be pure and only of
a nature that will contribute to my Ascen-
sion.

Elven Wizards will usually consecrate a personal item,

emblem or artifact, like a pendant or necklace, which
they will wear as a sign of their dedication.

Hold up your talisman saying:

163
May the Spirits of Nature and the Universe beyond,
see and bless this symbol of my dedication.

Thank the energies and extinguish the circle.

164
 THE ELVEN WAY
A CIRCLE INITIATION CEREMONY
AWAKENING

“Sylvan Magick” is mainly related to trees and so the

groups of practitioners that come together to learn and
celebrate the Elven Way call themselves a “grove”
instead of a “coven.” While magick can be performed
solitarily, “circle magick” or “group magick” requires at
least three people, one to represent each of the most
basic Elemental Stations: Land, Sky and Sea. You know
from previous study that there can be potentially nine
“duile” or Elemental Stations for participants without
having to divide the elements further. There is also the
possibility of using tree names as titles for practitioners
or ceremonial stations when incorporating the “Elven
Forest Tradition” such as the Ogham.

A coven or grove must first logically begin with

initiating each other. You would not be able to officially
initiate a third person into a group of two, unless the
two people had first initiated each other. But, this
doesn’t make much sense does it? In the past, the leader
of a coven was so by her status. The leader of a grove
would be an Arch Druid or Grand Master. These High
Priests and Priestesses were not “initiated” into their
own groups, they were “installed” or at the very least
led as a result of their experience from a prior initiation.
This is really only acceptable for the founding leaders.
All others must be ceremonially installed into the group
by other initiated members.
165
It is difficult in modern times to actually find a group
using an authentic Faerie Tradition that has not been
watered down by the general pop-interpretation of the
Western Magickal Tradition. This is not surprising due
to the lack of decent mainstream Elven-Faerie lore to
draw such practices from that are not restricted to a
specific lineage or family tradition. This particular rite
was adopted in 1998 by the “Elven Fellowship Circle of
Magick.”

The area of initiation should be an outdoor Nemeton.

Choose a place where the group can meet repeatedly
and form a connection with this terrain over time. This
place must allow for an absence of worldly distraction
and the ability to practice rituals without the unnerving
discovery from disruptive onlookers. Construct your
Nemeton of stones, being sure that the diameter is large
enough for all participants. A group of three can easily
use a circle nine feet in diameter. Do not overlook the
significance of the “Megalithic Yard” when constructing
stone circles as well. A single unit (1MY) is equivalent
to 2.72 feet, making a ceremonial site possibly 8.16 or
10.88 feet in diameter by this rule. Be creative.

A “Magician Sponsor” leads the blindfolded individual

to be initiated to the northeast corner of the Nemeton,
where the leader, originator or “ceremonial magician”
greets them (referred to as the “Guardian of the Grove”
in the ceremonial text). He stands at the threshold
holding a sword.

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 GUARDIAN OF THE GROVE: Who is it
that you bring to the Gates of this sphere
most sacred and secret?

MAGICIAN SPONSOR: A child of Earth

and Star who seeks entrance into our
mysteries.

GUARDIAN: Do you present this person

to the Grove, vouching for their conduct
and dedication to our circle?

MAGICIAN: Yes, it is I who sponsor this

person and must guide them now, for they
are currently blinded to the mysteries of
our Nemeton.

GUARDIAN: Then, this Gateway Portal to

the Sphere opens, but is never broken. You
may enter by the Unspeakable Password.

The Magician Sponsor guides the Initiate to the center

of the circle where they are set before the existing
membership of the grove.

GUARDIAN: Answer Initiate. Do you seek

entrance into the mysteries of the Elven
Fellowship Circle of Magick [or another
name for your personal group]?

INITIATE: I do.
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 GUARDIAN: Answer Initiate. Do you
come here of your own free will, free
from the pressures of peers or others and
free of ulterior motives?

INITIATE: I do.

GUARDIAN: Again Answer. Are you will-

ing to sear an oath to the secrecy of the
Mystic Wizards of the Earth now before
this Council and the spirits we have called?

INITIATE: I do.

GUARDIAN: Then kneel and submit your-

self to this Elven Council.

The initiate kneels and the Guardian of the Grove be-

gins to encircle them deosil.

GUARDIAN: You enter the Enchanted

World of the Elven-Faerie unsolicited. You
step foot on the ground held most sacred to
the Keepers of the Earth who maintain
and celebrate the ancient Earth Ways.
Under penalty of death, no mortal shall
step foot on our court unbidden, and thus
you now render yourself to our bidding.
You enter a place that is not a place in a
time apart from time and still you are here.
Fear has no place in our world, in the

168
 Otherworld, and it is our will that you
should fall and perish on the blade I hold
before you in sentence for such blasphemy.
By bringing fear in your heart to our
world you will undoubtedly attract evil.
How do you enter our world, Initiate?

INITIATE: With perfect love and perfect

trust.

GUARDIAN: Magician Sponsor, has this

initiate been properly prepared? Has s/he
completed their self-dedication? Is the
initiate recognized by the Elemental Portal
Guardians of the Watchtowers?

MAGICIAN: They are prepared. They are

dedicated. They are recognized by the
Elemental Realms.

GUARDIAN: We shall see. May the Source

of All Being and Creation grant us protect-
ion; and in protection, strength; and in
strength, peace; and in peace, understand-
ing; and in understanding, knowledge; and
in knowledge, wisdom; and in wisdom, love;
and in love, the love of all things; and in the
love of all things, the love of the Universe.

The Magician Sponsor brings the Initiate up from their

knees and guides them on a cross-quarter journey be-

169
fore returning the center again. In ancient times, such
would have been conducted in a cave or underground
labyrinth. This text is simply one version, portions of
the Chaldean Oracles have been used for others. The
Magician Sponsor guides them first to the south and the
Guardian of the Grove reads from the center of the
circle:

In the beginning was the void of Nothing,

a canvas with no form, a screen without
picture. But then came Light, that which
gave all existence its form, waves of infin-
ite possibility sprawling across the matrix-
fabric of the Universe.

The initiate is brought to the east:

When the fires of life burned down to the

glowing embers, they breathed into exist-
ence the Air, the element of knowledge,
and the Elven-Ffayrie spirits of the trees
and breeze.

Across to the west:

More tangible did the formless Spirit of

Light become yet, when the Waters emer-
ged. But the currents of energy chased
one another to become even more solid.

Around to the north:

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 The Formless Fire gave birth to Air, and
the gaseous Air gave way to water. The
sea would yield finally to the land, Elem-
ent of Earth, a powerful and stable found-
ation on which the less tangible manifest-
ations could reside. This Earth is the
planetary spirit of G’ea and she has had
‘keepers’ and ‘guardians’ existing in all
times and places to maintain the balance
of the Elemental World and thwart all that
would cause disharmony.

Returning to the center:

As you have come to us in the darkness

of ignorance, know that we are the ‘Keep-
ers of the Earth,’ the ‘Guardians of the
Green World of Nature’ and ‘Scions of the
Secret Knowledge from the Otherworld.’
As you emerge, reborn into a realm of
Light and enchantment, your existing
name is no longer appropriate and is
retired at the boundary of the Sacred
Grove. We shall know you as [circle name
for Initiate]. Welcome Elf/ Ffayrie Lord/
Lady [n.]

The blindfold is removed. All the existing members

come forth and greet the initiate. There is then a celeb-
ration and feast in honor of the neophyte who has been

171
ceremonially installed into the mysteries of the Elven
Tradition for the purposes of group study and practice.

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 NEMETONA
CONJURING THE CIRCLE OF POWER
GROUP LITURGY

The Nemeton can be conjured by the means you have

already learned, a mental vision thereof, a mixture of
“Casting” and “Group Liturgy,” or just by using this rite
alone. The incantations used in Elemental Ritual Mag-
ick are not necessary for ceremonial observations of the
seasons and “rites of passage.”

This rite can be used by any number of participants and

can be amended for any type of group work or “Circle
Magick.” The ceremonial observation is most effective
in a circle of trees and/or stones. You don’t need to
actually “cast a circle,” unless your intent is to raise
concentrated energy for active ritual magick or “spell-
work.” Once the participants are prepared, procession to
the northeast corner of the Nemeton bringing all tools
and items with you and begin.

I. OPENNING BENEDICTION

King of the Elves: May the Source of All Being and

Creation grant us favor and protection; and in
protection, strength; and in strength, peace; and in
peace, understanding; and in understanding comes
the True Knowledge of the ‘Right Way’; and in the
grace of this knowledge may we be granted the will

173
to use it; and in that will, the wisdom to temper the
use of knowledge; and in temperance comes mercy;
and thru mercy, love; and in love we find the Source
of All Being and Creation.

Faerie Queen: The recursive spiral path passes

through Annwn (‘ah-noon’) and returns to the love
and favor of the Source. Blessed be the All, El and
Elastar.

All: Blessed be the Universe.

II. GRAND INVOCATION

King of the Elves: To bathe in the aethyr of new light

and life that swirls about the galaxy. To cleanse away
iniquity and mortality so we may join in the har-
mony of all living beings. Here we stand, beneath the
Oaks, beneath the Stones, coming to the place we
watched our ancestors go to commune with the
Spirit of the Universe.

Faerie Queen: Eleni silir lamesse om entiemmann.

The stars shine brightly upon this meeting of our
people. The Elven-Faerie Star shines brightly on us
now at the hour of our meeting. Elen sila lumen
omontielvo.

All: Elen sila lumen omontielvo.

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 III. ELEMENTAL BENEDICTION

Faerie Queen: Let peace ring out through the four

quadrants of the Universe. Within our being may we
find peace at the center. In the Secret Grove we meet
to share peace. Then, as we go about the lives we
lead on the ‘Surface World,’ we radiate the currents
of love and peace and attract the same.

King of the Elves: Here we stand strong, coming

together in answer to the call of our inner vow as
Guardians and Keepers of the Earth. Here we stand,
side-by-side, heart-to-heart and [the circle joins
hands] hand-in-hand. [Release hands.]

North Wizard: Guardian of the North, realm and

spirits of the Earth Element, ‘nature spirits,’ Gno-
mes, Kobold and Drwyds of Falias, hail and welcome
to this Nemeton. Extend the currents of peace and
stability.

Eastern Wizard: Guardian of the East, realm and

spirits of the Air Element, Ancient and Shinning
Ones, Elves and Drwyds of Gorias, hail and welcome
to this Nemeton. Extend the currents that enable
enlightenment.

Southern Wizard: Guardian of the South, realm and

spirits of the Fire Element, Dragon Priests, fiery
sprytes, pict-sidhe and Drwyds of Finias, hail and
welcome to this Nemeton. Extend the necessary ener-

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gy for strengthening the will.

Western Wizard: Guardian of the West, realm and

spirits of the Water Element, ancestral spirits, mer-
folk, Drwyds of the past and the Otherworld city of
Murias, hail and welcome to this Nemeton. Extend
the currents of personal well-being and those that
enable the insight of wisdom.

IV. BARDIC VERSE & STORY

Traditionally, a gathering of Elvish Wizards will recite

lore and legend at ceremonial gatherings and festival
celebrations for the purposes of the preservation of
those stories. This is called an ‘Eisteddfodd’ in the
Gaelic-Welsh language, an ancient ceremonial tradition
of processions, candle-lighting, stories and “sermons”
that were shared. The theme of what is typically shared
will relate to the nature of the occasion, the most
common being accounts of Elvish History as well as
stories of the ancient Celtic-Norse mythos of Western
Aeurope.

V. FESTIVAL OBSERVATIONS

Perform any operation or ceremonial celebration that

the group has come together to accomplish. [In addition
to seasonal workings, this ‘Liturgy’ is also appropriate
for solar and lunar events, but is was not necessarily in-

176
tended for ritualized spellcraft and active magickal
work.]

VI. THANKING & DISMISSING

ELEMENTAL SPIRITS

King of the Elves: May the Source of All Being and

Creation grant us favor and protection; and in
protection, strength; and in strength, peace; and in
peace, understanding; and in understanding comes
the True Knowledge of the ‘Right Way’; and in the
grace of this knowledge may we be granted the will
to use it; and in that will, the wisdom to temper the
use of knowledge; and in temperance comes mercy;
and thru mercy, love; and in love we find the Source
of All Being and Creation.

Faerie Queen: Let peace ring out through the four

quadrants of the Universe. Within our being may we
find peace at the center. In the Secret Grove we meet
to share peace. Then, as we go about the lives we
lead on the ‘Surface World,’ we radiate the currents
of love and peace and attract the same.

Western Wizard: Guardian of the West, spirit of the

Wave and realm of Sea, we thank thee for thy atten-
dance this day/eve as you witness and remember the
ceremony we practice in memory of the rites of our
ancestors. May you return again when hence we call.
Hail and Farewell. Go in peace.

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Southern Wizard: Guardian of the South, spirit of the
Flame and realm of Fire, we thank thee for thy
attendance this day/eve as you witness and remem-
ber the ceremony we practice in memory of the rites
of our ancestors. May you return again when hence
we call. Hail and Farewell. Go in peace.

Eastern Wizard: Guardian of the East, spirit of the

Wind and realm of Air, we thank thee for thy
attendance this day/eve as you witness and remem-
ber the ceremony we practice in memory of the rites
of our ancestors. May you return again when hence
we call. Hail and Farewell. Go in peace.

Northern Wizard: Guardian of the North, spirits of

Stone and Wood and realm of Earth, we thank thee
for thy attendance this day/eve as you witness and
remember the ceremony we practice in memory of
the rites of our ancestors. May you return again
when hence we call. Hail and Farewell. Go in peace.

VII. CLOSING BENEDICTION

King of the Elves: Before departing from this place,

we release the field surrounding the Nemeton,
grounding the energy of Earth, releasing to the Sky
the energies of Air, pushing down the currents of
Fire deep into the ‘Core of Gaea’ and pouring the
Water back into the Sea.

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Faerie Queen: As we have come in peace, so do we
leave in peace. We are the ‘Children of the Stars,’
beings of light, life and love. In departing, we project
and radiate peaceful energy and positive power
throughout the Universe, dispersing the energies
gathered here.

All: Blessed Be.

King of the Elves: Y Gwir Yn Erbyn Byd.

All: The Truth Against The World.

Faerie Queen: May our circle now stand open, though

it is still a circle and never broken. The ‘Magick
Sphere’ of the ‘Grove of [group name]’ ever rests
here.

All: Awen [“ah-oo-een”]

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 ELVEN-FAERIE ALARDAN
SEASONAL CEREMONIES
THE GROVE FESTIVALS

In contemporary traditions, the annual revival calendar

is called the “Wheel of the Year,” a sort of festival
observance calendar of “pagan” holidays that are based
on the natural cycles of the seasons and old pagan
customs. Contrary to popular belief, the complete wheel
of the eight sabbats (as it is given in the “New Age”) is
a relatively modern standardization. Two wizards imple-
mented it into the New Age Movement: Gerald Gardner
(founder of the modern Wicca tradition) and his friend
Ross Nichols (founder of the Order of Bards, Ovates &
Druids). Virtually every ancient seasonal observation
can be correlated to one of the sabbats, but the literal
symbolism of the full wheel is actually redundant. For
example: the Celtic festival of Beltane (May 1st) corre-
lates to the symbolism of the summer solstice, both are
landmarks for summer, the season of maturation. The
festival of Beltane is a “flower festival” marked by the
physical obser-vation of short-lived “may-blossoms” in
Nature, marking the beginning of the “agricultural”
summer. The solstice is act-ually a celestial or astrophy-
sical event that marks a cosmic “turning point” in the
year, and while modern calendars call it the “first day of
summer,” the ancient folk called it “mid-summer” or the
“height of summer.”

The four fire festivals drawn from Celtic lore are

supplemented with the two equinoxes and the solstices,
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comprising the modern eightfold “wheel of the year.” It
is metaphorically referred to as a wheel that is constant-
ly “turning” the seasons through the annual cycle. The
sabbats, as they have been called in Wicca, occur
between six and eight weeks apart. Not all wiccan and
neodruidic traditions of the New Age observe all eight
festivals. Different regional-cultural revivals also carry
their own semantics and vocabulary for festival observ-
ations. In the Druidic Tradition based on the Elven-
Faerie folk, the four “fire festivals” are called the Four
Albans (“Lights”), which also coincide with the wheel
of the Welsh Celts.

Many of the ancient festivals coincide with modern

religious and symbolic or secular holidays. Some
Christian fundamentalists really believe that it is the
pagans who have subverted their own sacred holidays
as anti-Christian demonstrations. This could not be any
further from the truth.

All research shows evidence that the Roman Church

and “Celtic Church” actually set their holidays to
coincide with the dates and relative symbolism of pre-
Christian customs. Not only did they do this to smooth
the conversion from a rural agricultural pagan tradition
into an urban relgio-centric Christian one, they also
were still actively seeking to “create” a religion, since
none of these modern observances are really a part of
Christ’s own tradition, but reenactments of the biblical
scriptures. Jesus was a Jew, a Kabbalist, a Dragon King
descended from the throne of David and an Essene

182
(Gnostic). John the Baptists was also an Essene, evident
by his use of the baptismal rite of the Essenes, which
was not observed by any other sect but the Essenes (for
that region and era). The Church took ownership of this
ceremony as well.

The following are the traditional standardized dates of

the pagan festivals as well as the more common observ-
ances found during these energetic thresholds.

April 30-May 1: Beltane, May’s Eve, Calen Mai (“First

of May”), Tana’s Day, Walpurgisnacht and May
Day.

June 21 (20-22): Litha, summer solstice, Alban Heruin,

mid-summer and St. John’s Day.

July 31-August 1: Lughnassadh (“Marriage of Lugh”),

Cornucopia, Calen Awst (“First of August”),
Lammas and Lammas Eve.

September 21 (20-23): Mabon, autumn equinox, Alban

Elved, harvest-equinox, Rosh Hashanah and
Thanksgiving Day.

October 31-November 1: Samhain (“Summer’s End”),

Shadowfest, Calen Gaeof, Feast of the Dead, All
Saint’s Day, All Soul’s Day and Halloween.

December 21 (20-23): Yule, winter solstice, midwinter,

Alban Arthuan, Jul, Saturnalia and Christmas.

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January 31-February 1: Imbolc, Brighid’s Day, Calen
Geaef, Oimelc, St. Blaise’s Day, Candlemas, St.
Valentine’s Day and Groundhog’s Day.

March 21 (20-22): Ostara, Eostre, spring equinox,

Alban Eiler, Sheelah’s Day, St. Patrick’s Day and
Easter.

SAMHAIN – ALARDAN FESTIVAL

Though there is some debate over this matter, the New

Year traditionally begins on the eve of November (Oct
31-Nov 1) when the threshold between the physical
world and the Ancestral Realm of the Otherworld is
thinnest. The ‘Feast of Ancestors’ is pronounced ‘sow-
en,’ and has unmistakable correlations to Halloween.
The pumpkin carving tradition emerged from the
ancient ‘Jack-O’-Lantern,’ a reference to the lights
carried by the Elvish Wizards in the forest. The Drwyd
tool known as the ‘Pelen Tan’ emits a light in the
spectrum most sacred to the Otherworld: ultraviolet or
cobalt blue. These lanterns are made from painted glass
bowls carried and hung with candles lit within them for
an Otherworldly luminescence. The rites of the seasonal
ceremonies are performed along with the “Conjuration
of the Circle: Group Liturgy,” and both can be adapted
for solitary practitioners.

NORTH: I call thee Northern Spirits of Lasse, Cloch,

184
Arbor and Elessar. Join me powers of Leaf, Earth,
Tree and Stone, in this celebration of my ancestors. I
come to the Sacred Grove this estevar [evening] to be
reunited and guided by their asha [spirit].

EAST: I call thee Eastern Spirits of Gaeth, Gwai, Nel

and Fin. Join me powers of Wand, Sky, Cloud and
Rain, in this celebration of my ancestors. I come to
the Sacred Grove this estevar [evening] to be
reunited and guided by their asha [spirit].

SOUTH: I call thee Southern Spirits of Re’Aitai,

Anar, Arva & Teine. Join me powers of Skyfire, Sun,
Flame and Fire, in this celebration of my ancestors. I
come to the Sacred Grove this estevar [evening] to be
reunited and guided by their asha [spirit].

WEST: I call thee Western Spirits of Kh’dek, Muir,

Kyela and Pehlora. Join me powers of Ice, Sea, Love
and Water, in this celebration of my ancestors. I
come to the Sacred Grove this estevar [evening] to be
reunited and guided by their asha [spirit].

NORTH: Glora Duath. The Sun is overcome by

darkness. On this estevar, a night that is not a night,
the invisible evala [cloak] between this world and the
ancestral realm of the Otherworld is thinnest.

EAST: I call upon the ancestral power of the

Elfinkind within me to give me clear knowledge of
Kaloren [the ‘Right Path’ or way].

185
SOUTH: I stand on a threshold between time to
witness the death of one year and the rebirth of
another. As Keepers of the Earth, Guardians of the
Elven-Ffayrie Cor Anar [Wheel of the Sun/Year]. I
charge the Duath [darkness] to give way to alb [light]
at the Solstice of Midwinter, the turning point of the
Sacred Earth Year.

WEST: By the tradition of the Ancient Elvish

Wizards who enticed the spirits of the Otherworld
with food offerings, I call forth the spirit of my
ancestors from Arth Asha [the spirit world] and share
in this feast with me. Take from this offering the
essences you so desire.

Then you may celebrate your feast, remembering to

leave a portion in the northern quadrant.

NORTH: Behold, I do see before me, the Sidhe who

have graced my vision with their presence. They
manifest to me, crossed over, transitioned from the
Palace of the King. From the ancestral mounds they
have come this night to celebrate the Samhain
Alardon [Festival] with me.

EAST: Here I stand at Saeth Duir, Guardian of the

Threshold Portal. I am a portal messenger and
before me the winds rise up to offer their hail. I
thank thee spirits of the eastern direction for
celebrating with me.

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SOUTH: As the ancestral asha [spirit] departs, we
wish peace and love for their return to the ancestral
plane. I ask only that you leave me with your
hereditary guidance that it may be a light to
illuminate Kaloren [the ‘Right Way’ or path].

WEST: From the ninth wave do I come and from

nine elements was I created. In nine states of being
do I channel my power and peace multiplied times
nine and I can hope to enjoy the fruits and bounty of
another year.

NORTH: I stand in the north, Guardian of the

Threshold I am and the portal to the Otherworld I
here seal. The ancestors, energies and spirits of the
dead have passed this gateway and I bid them peace
on their departure. New life comes from death when
Nature is allowed to unfold her mysteries unhind-
ered. As Keeper of the Earth I shall await the New
Light forthcoming at our next meeting.

ALBAN ARTHUANN – ALARDAN FESTIVAL

Long before the observation of Christmas, Wizards cel-

ebrated the (re)birth of the Sun King at Midwinter on
the evening of the 21st of December into the 22nd. Pine
trees, evergreen wreaths and the symbolism of Oak,
Holly and Mistletoe are not specific to the Christian
winter tradition and originated with ‘pagan’ Druids.
“Santa Claus” from the Nordic mythos, is a “jolly ol’

187
elf” who can be attracted through the offering of milk
and sweat-breads (cookies). Consider the use of red,
green and white candles to illuminate your night work.
You might set them on a “Yule Log.” Being the longest
night of the year, you will conjure your Nemeton for the
purposes of seasonal observations at night. The days
grow longer after this night and thus the Sun is depicted
as being reborn.

NORTH: This eve I call upon the Spirit of the Forest.

Come forth Aldaron, Herne, Dagda, Kernunnos, the
Green Man and the Antlered One. You do I call upon
strength of the Earth, elemental forest spirit on this
the darkest of nights.

EAST: La’Aer, Gaeth, Suk’anar Estevar. I call on the

power & energy of the Winds of the Air Element on
this the darkest of nights, a time of new beginnings.

SOUTH: From the south do I bind the energies of

Re’-Aitai, Skyfire, Leollyn, great Anar, Sun whose
power will steadily grow.

WEST: Muir. Muir. Suk’anar Estevar. I call on the

power and energies of the splashing water on this
night, darkest of nights, as Midwinter is the turning
point of winter and the Sun’s course.

NORTH: The turning point is a birth, one marked by

the growing power of the Sun Father, Leollyn. As
Keeper of the Earth I have witnessed how new life

188
comes from death and change, or that nothing truly
dies, only changes.

EAST: The Cor Anar [Wheel of the Solar Year] turns.

I stand encased in a season of hibernation the
Morning Star of Spring [“el tuile”] and offer this
season of new beginnings and new hope.

SOUTH: Gaea. Gaea. Vasta. Vasta. I awaken and

arouse the Earth Mother to bare witness of the
rebirth of the Sun King. Send forth your energies of
creativity and inspiration. Lend to us your fiery
strength.

WEST: In the Suk’anar [darkest] Estevar [night] I

call the energy of Leollyn [Sun King] who is born or
reborn here at Alban Arthuann [the Winter Solstice]
as the “Child” Sun King. From Numen [the west] I
ask to receive the intelligence and wisdom to better
use my abilities. Through self-knowledge I increase
my understanding of the Universe.

Light the solstice candles on the Yule Log in the north.

If you have any evergreen wreaths, light candles in
these too. Use as much of the “stereotypical” red and
green symbolism as well as the ‘holly-ivy-oak-pine-
mistletoe’ currents of energy, as possible.

NORTH: On this Suk’anar [darkest] Estevar [night] I

call forth Lord of the Forest by the names: Aldaron,
Ninastre and Saelr’ir to celebrate with me the great-

189
est of seasonal mysteries and cycles of change.

EAST: The time draws near. The Sun King is to be

reborn as a child. May all the ‘nature spirits’ and
animals awaken and know his birth.

Wait in your circle until midnight, continuing your

festivities until you wish to close by celebrating the
birth itself. You can continue at midnight, have an all-
night vigil until dawn, or you can return before dawn
the following morning.

EAST: Vasta. Vasta. Awaken powers & spirits of

Gaeth [wind], energy currents of La’Aer [the Air
Element]. Hear the call of the Ekahal [Elvish Wizard]
as I rouse you from hibernation. Rejoice! Rejoice!
The Sun King is reborn!

SOUTH: Vasta. Vasta. Awaken powers and spirits of

Arva [flame], energy currents of Teine [the Fire
Element]. Hear the call of the Ekahal [Elvish Wizard]
as I rouse you from hibernation. Rejoice! Rejoice!
The Sun King is reborn!

WEST: Vasta. Vasta. Awaken powers and spirits of

Muir [the sea], energy currents of Ear Pehlora [the
Water Ele-ment]. Hear the call of the Ekahal [Elvish
Wizard] as I rouse you from hibernation. Rejoice!
Rejoice! The Sun King is reborn!

NORTH: Vasta. Vasta. Awaken powers and spirits of

190
Aldaron [the forest], energy currents of Lasse and
Gael [leaf and stone]. Hear the call of the Ekahal
[Elvish Wizard] as I rouse you from hibernation.
Rejoice! Rejoice! The Sun King is reborn!

EAST: Great and Ancient Oak, how is it that you

grow on high hill and plains?

SOUTH: Mysterious and Ancient Oak, why is it that

you conceal in your branches the wounded Llew
Lleollyn?

WEST: Wise and Majestic Oak, growing between

two enchanted lakes, is your thirst quenched?

NORTH: Great and lone Oak resting silently on

fertile land, why does the sky darken over your
canopy?

Dismiss and thank the elemental energies.

IMBOLC – ALARDAN FESTIVAL

Imbolc is a Celtic “Candle Festival,” which is observed

with a candle light vigil from the evening of January
31st into the dawn of February 1st. Even if a vigil is not
observed, a candle is left to burn all night long for the
protection of the home and family. Meditation on the
flame of a candle has the ability to put you into a trance-
hypnotic state, the same state that you enter when

191
zoned-out watching television. Fire gazing, in general,
has been known to produce calming states. The inner
mind becomes open and the reception of visions and
prophetic inklings can result. When you focus your
conscious mind on a stimulus like flame, running water,
a glistening pool, a polished stone, the stars (etc.,) you
allow the inner mind to become active. These possess
natural energy currents that do not “override” our senses
(like when you driving, listening to the radio, working,
etc.) It is best to sleep after this ceremony as the subtle
energies of Imbolc are best received at night through
subconscious dreaming.

NORTH: I call thee Northern Spirits of Lasse,

Cloch, Arbor and Elessar. Join me powers of Leaf,
Earth, Tree and Stone, in this celebration of the
turning of the Cor Anar [Wheel of the Solar Year] and
the strengthening of Glora Anar [the Sun]. Bless now
this Tuile Alta [Springtime Light] lend your powers to
this candle.

EAST: I call thee Eastern Spirits of Gaeth, Gwai, Nel

and Fin. Join me powers of Wand, Sky, Cloud and
Rain, in this celebration of the turning of the Cor
Anar [Wheel of the Solar Year] and the strengthening
of Glora Anar [the Sun]. Bless now this Tuile Alta
[Springtime Light] lend your powers to this candle.

SOUTH: I call thee Southern Spirits of Re’Aitai,

Anar, Arva & Teine. Join me powers of Skyfire, Sun,
Flame and Fire, in this celebration of the turning of

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the Cor Anar [Wheel of the Solar Year] and the
strengthening of Glora Anar [the Sun]. Bless now this
Tuile Alta [Springtime Light] lend your powers to this
candle.

WEST: I call thee Western Spirits of Kh’dek, Muir,

Kyela and Pehlora. Join me powers of Ice, Sea, Love
and Water, in this celebration of the turning of the
Cor Anar [Wheel of the Solar Year] and the strength-
ening of Glora Anar [the Sun]. Bless now this Tuile
Alta [Springtime Light] lend your powers to this
candle.

NORTH: May all beings, woodland creatures and

bipeds, find security, warmth and protection in the
Alta Nwyrve [light of the sacred fire], which I extend
as an expression of peace and love throughout the
Universe.

EAST: From the Radiance within and the new

A’lahn [light] that shines in the Aiet [east], may the
beings of G’ea [the earth planet] no longer be
subjected to the impenetrable Duath [darkness].

SOUTH: Tuile F’yonn, the ‘Light Season’ is soon

upon us. As some sprigs of Tuile [the spring season]
and new hope do appear, the Elvish Wizards come to
commune with the ‘Elements of Nature,’ coming to
this Kirc [sacred circle] in springtime anticipation.

WEST: Gaea breathes the breath of renewal, weav-

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ing a web of enchantment that spreads across the
land. May the spirits of Tuile F’yonn [the season of
light] bless the land with love and abundance.
Currents of Ear Pehlora [the Water Element] send
forth thy spring rain to nurture the life as it strives
to mature.

NORTH: Great Lord of the Forest [Aldaran], come

forth and use your ancient magick to bless the land,
making it fertile and green. Renew the life of every
living Asha [spirit/soul] of Arda G’ea [the earth planet-
ary plane of existence] above or below the Surface
World.

EAST: Voice that beckons in the winds of dawn,

grant me thy guidance and inspiration.

SOUTH: Voice that echoes strangely through the

stillness of the noon’s midday heat, speak your
secrets.

WEST: Vision that emerges to give form to the voice

heard at the sunset and in the moonrise, bless me
with thy gifts.

Regardless of the number of practitioners present, you

will retain the “I” (singular,) as you imagine or visualize
this imagery.

EAST: I am the wind across the plains and sea. I am

a hawk high above the cliffs. I am a raven on Druid
shoulder.
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SOUTH: I am the fire that inspires the minds of
sentient spirits. I am the flame that burns in the
passion of lovers. I am the light beacon that
permeates the Universe.

WEST: I am a wave of the sea. I am the variegated

sound coming from the sea. I am a valley lake
nestled between two plains.

NORTH: I am a hill of poetry. I am the finest of

flowers and trees. I am a stone left to watch creation
since the beginning of the planet body.

Thank and dismiss the energies and entities summoned

wishing them peace in their departure. Return to your
place of dwelling bringing your candle. You consecrate
an area of prosperity and protection in the home with it.
If possible, allow it to extinguish itself.

ALBAN EILER – ALARDAN FESTIVAL

The Spring Equinox goes by many titles including

Ostara, Eostre, Ostera, Eastre and finally Easter. Alban
Eiler is usually recognized on the dawn of March 21st.
These kinds of festivals can actually run three days in
duration, observed perhaps from the 20th to the 23rd.
The eve of a month or the 21st of the month are
typically festival days. If the ground permits you should
make this a seed-planting ceremony. You may use pots
if conditions are not appropriate. Note: the indication of

195
equinox is a reference to the equality of the day and
night durations.

NORTH: I call upon the Spirit of the Forest at the

dawn of the Tuile F’yonn, the Spring Season of
Light. Come forth Aldaron, Herne, Kernunnos, you
who come when I call on the strength and power of
the Earth Element and forest currents. Merge your
energies with that of the Grove, this Sacred Neme-
ton. Come and celebrate the Spring Equinox.

EAST: La’Aer, Gaeth, Tuile F’yonn. I call upon the

po-wer and energy currents of the winds of the Air
Element on the dawn of the Spring Season of Light,
a time of new beginnings. Be here now to witness
and remember my ceremony.

SOUTH: From the south do I bind the energies of

re’-aitai, skyfire, and great Glora Anar, the strength
of the Sun that has returned. The air of the east
blows to the south and is warmed. Come now and
celebrate Alban Eiler [the spring equinox].

WEST: Muir. Ear Pehlora. Energy and power of the

water and sea, I call thee here now to share in the
ancient observation of the equinox, the festival of
balance between day and night.

NORTH: As all beings yield to the new A’Lahn Tuile

[light of the spring season], I plant the seed and call
on the powers of the ‘Elements of Nature’ to bless it

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and encourage its growth.

As part of the seed-planting ceremony, you can plant an

appropriate flower at each direction or use temporary
pots. If necessary, you may have to visualize the seed-
planting process.

EAST: At the eastern ward I plant the seed of psych-

ological well-being.

SOUTH: At the southern ward I plant the seed of

spiritual well-being.

WEST: At the western ward I plant the seed of

emotional well-being.

NORTH: At the northern ward I plant the seed of

physical well-being.

EAST: Spirits of La’Aer [the Air Element], caretakers

of flowers and trees, take and scatter my seeds
among the fertile soil. Bless and keep safe the life
that begins at Tuile [the spring].

SOUTH: Sier Arva [sacred fire], searing flame, spirits

of the same, ensure that the Radiance of E’Graine
Glora Anar, the bright sphere of the Sun, nourishes
the seeds with heat and light.

WEST: Spirits of Ear Pehlora [the Water Element],

the gentle rains and Muir, Element of Sea, come

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forth and bless this new life with your lustral waters,
moisture and nourishing rain.

NORTH: I place the life of the seed in the hands of

Gaea and the invisible caretakers of the Green
World of Nature. O Spirits of Talamh [the Earth
Element] accept the seed of life into your folds.

EAST: Spirits of the Duile [fey elements], you have

been called to the Kirc [sacred stone circle] Nemeton
to observe, recognize and remember the work done
here.

SOUTH: Today do I call upon the strength of the

heavens, light of the Sun and splendor of the Elem-
ent of Fire.

WEST: Depth of the Sea and radiance of the Moon.

NORTH: Stability of the Earth Element and firmness

of stone.

EAST: Speed of lightning and swiftness of the Wind

Element.

NORTH: The phases of Gaea and the Green World of

Nature are marked and observed with the rotation
of the Cor Anar. The Wheel turns again.

Thank and dismiss the energies conjured to your celeb-

ration.

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 BELTEINE – ALARDAN FESTIVAL

The Belteine or Beltane festival is named such after the

Fires of Bel or ‘Belinos,’ an ancient Drwyd Wizard of
Elven-Faerie descent. It was the dawn of “Belteine”
when the Tuatha D’Anu arrived in Ireland and set fire to
their ships. The most commonly known tradition of
May Day is the “May Pole,” which is danced around
while weaving ribbon. This is observed on May 1st,
though the festival begins the night before [May’s Eve]
with the construction of two large bonfires side by side,
which are consecrated to Bel and the Source of All
Being. The ancient Celts marched their cattle in
procession between these flames before sending them
out to pasture. This ceremony of Belteine is typically
observed at noon.

NORTH: I greet you Alardon, Spirit of the Grove

and Green World. I call to me the northern spirits of
Lasse, Cloch, Talamh and Arbor. Join me powers of
Leaf, Stone, Earth and Tree as we celebrate the
mysteries of creation at the height of F’yonn Thuile
[the ‘season of light’].

EAST: I greet you Gwai, Spirit of the Sky. I call thee

from the east to celebrate the forthcoming Laer
Reudh [the summer season] by the Fires of Bel.
Currents of Gaeth, Fin and Nel, spirits and powers
of the Wind, Air and Cloud, grant me thy inspiration
and guidance.

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SOUTH: Spirits of Laer Reudh Arva [summertime
flame], now is the time to emerge and shine brightly.
Southern currents open the Evala Duir [hidden door]
of thy mysteries. Join me in celebration of summer-
time anticipation.

WEST: I call from the Kirc, this sacred Nemeton,

Kh’dek, Muir and Ear Pehlora. Spirits and forces of
the last receding Ice, the warming Sea and the
Element of Water and Rain, join me now in this
Beltaine Alardon [festival].

All the candles should be lit from a central flame or

bonfire consecrated to Belinos. In the event that candles
are not apprpriate, lanterns and torches can be substit-
uted. Try to maintain a motif or red, yellow (gold) and
green.

NORTH: Lady of the Earth, Lord of the Greenwood,

Spirits of the Grove, creatures of the woodlands,
come now to this Nemeton and share in the spiritual
fire of Bel(inos).

EAST: May this sacred time of Belteine rekindle the

heart and inflame the spirit of all living things in
creation.

SOUTH: As Keeper of the Earth, Guardians of the

Elemental Mysteries, I stand to observe the turning
of the Cor Anar [Solar Wheel of the Year]. Glora Llew
Anar [spirit of the Sun] I await the day of your sols-

200
tice climax as you grow in strength each day.

WEST: F’yonn Thuile, the Light of Spring is coming

to a close, making way for Laer Reudh [the summer
season], today Twythron Thrimidge [the month of
May] sacred to the Dwyr [great Oak Tree].

NORTH: The Elements of Nature heed my call and

opey. Open your oaken door and reveal thy myster-
ies. I serve the Earth as do all the Elivsh-Ffayrie
Wizards and magick-folk. I seek its wisdom and
harness the energy currents of its power. To these I
am a keeper and guardian.

You might consider a recitation of the ‘Cad Goddeu,’

also known as the “Battle of the Trees.” In any case,
retain the “I” in these following statements and visual-
ize them.

NORTH: I am a Cloch [stone] hidden in the Saeth

[unseen folds] of Talamh [the Earth] and in Milana
Abrahor Terr-est [an ancient emerald forest].

EAST: I am a yellow Alta [ray of light] of Glora Anar

[the blessed Sun].

SOUTH: I am a Dwyr Arva [flaming door] concealing

the mysteries of creation.

WEST: I am the blue-crested wave under Isil El’orel

[the Moon] concealing the mysteries of the purple
depths of Muir [the sea].
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Observe the tradition of the Maypole and feast.

NORTH: Laer Reudh [the summer season] comes to

us quickly now by every bud, blossom and leaf.

EAST: On the dawn of the morrow, the Earth shall

be set upon her ‘Golden Path’ to the season of
maturity.

SOUTH: The great Cor Anar [Solar Wheel of the

Year] continues to turn, now bringing us every near-
er to the ‘Red Season.’

Thank and dismiss the energy and entities called to the

Nemeton.

ALBAN HERUIN – ALARDAN FESTIVAL

The ‘Summer Solstice’ marks a time of mystical

significance in Aeurope. For as long as we can remem-
ber, Elves and Druids (or those claiming to be) have
sought to perform Midsummer Rites and vigils at sacred
stone ‘Kircs,’ like Stonehenge (Salisbury Plains,
England.) There are thousands of remains and several
hundred sites worth investigating in addition to the
more famously researched ones. While the festival
begins the day before, this ceremony is begun ten
minutes before the dawn of the soltstice itself, usually
June 22nd.

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NORTH: I call upon the Spirit of the Forest in the
twilight of the great Elven-Ffayrie Rade between the
worlds, before the dawn of Laer Reudh, the ‘Red
Season’ of summer and maturity. Come forth Alar-
don, Herne, Kernunnos, the Green Man, they who
come when I call on the strength and energy of the
Earth Element or the Enchanted Forest. Merge your
energies with this Sacred Grove.

EAST: The time is drawing near. Forthcoming is the

peak of the power of Glora Anar [the Sun King] to
bless the lands of G’ea. May the spirits of La’Aer
come forth to share in their seasonal observation.

SOUTH: Hark! On the horizon waits the Sun on the

longest day of Cor Anar. Arva, Teine. I summon the
spirits of flame and high noon’s heat to come forth
on the occasion of Alban Heruin [the summer sols-
tice].

WEST: The dawn of Glora Anar [the Sun] is upon us,

only moments away. I ask ye spirits and energies of
Muir [the sea] and Duile Ear Pehlora [Element of
Water] to come forth and share in the Summer
Solstice with me.

NORTH: Glora-Anar. Mighty Sun Father, share your

energy with me now in your time of greatness. I am a
keeper of the northern ward, Guardian of the Earth
while you sleep.

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EAST: Glora-Anar. Mighty Sun Father, share your
energy with me now in your time of greatness. I am a
keeper of the eastern ward, Guardian of the direct-
ion of your genesis.

SOUTH: Glora-Anar. Mighty Sun Father, share your

energy with me now in your time of greatness. I am a
keeper of the southern ward, Guardian of the mid-
day peak in your travels through the sky.

WEST: Glora-Anar. Mighty Sun Father, share your

energy with me now in your time of greatness. I am a
keeper of the western ward, Guardian of the direct-
ion of your omega and daily retirement.

Moments before dawn say:

Sun, be here now.

Continue when dawn is peaking.

EAST: As Guardian of the East, I see that the Sun is

upon us.

SOUTH: Hail to the Great Sun King who rises in the

sky. Hail Llewolynn.

WEST: Hail to the Great Sun King who warms the

oc-eans and the sea.

NORTH: Hail to the Great Sun King who is the sup-

204
reme light bearer in the Enchanted Forests.

EAST: I smell the fragrance of the summer flowers.

SOUTH: I am warmed by the spirit burning within.

WEST: I am blest by the love that flows throughout

the Green World of Nature.

NORTH: May the love and energy called here for the
Alban Heruin Alardon [festival of the Summer Sols-
tice] to be shared in peace by all spirits present for
this occasion.

Thank and dismiss the spirits present.

LUGHNASSADH – ALARDAN FESTIVAL

The ancient festival of Lughnassadh, pronounced “loo-

nass-ahd,” is observed on August 1st and means
literally, “The Wedding of Lugh.” It symbolizes a marr-
iage to the land or the beginning of the harvest, which
runs the entire autumn season until Samhain. Lugh-
nassadh is a time of blessing the harvest and offering a
sacrifice of the first cut. Bring to the Nemeton a
sufficient supply of fresh bread and wine. The tradition
of “Lammas Towers” is a competition to see who can
build a bigger bonfire that stands upright for the longest
period of time, and is usually observed at night.

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NORTH: I call thee Northern Spirits of Lasse, Cloch,
Ar-bor and Elessar. Join me powers of Leaf, Earth,
Tree and Stone, in this observation of the turning of
the Cor Anar [Wheel of the Solar Year]. Bless now
this harvest time. Darkness appears in the north as
the ‘Wheel’ spins.

EAST: I call thee Eastern Spirits of Gaeth, Gwai, Nel

and Fin. Join me powers of Wand, Sky, Cloud and
Rain, in this observation of the turning of the Cor
Anar [Wheel of the Solar Year]. Bless now this
harvest time. We prepare for an inevitable winter.

SOUTH: I call thee Southern Spirits of Re’Aitai,

Anar, Arva & Teine. Join me powers of Skyfire, Sun,
Flame and Fire, in this observation of the turning of
the Cor Anar [Wheel of the Solar Year]. Bless now
this harvest time, spirits of Dan Harad [the southern
direction].

WEST: I call thee Western Spirits of Kh’dek, Muir,

Kyela and Pehlora. Join me powers of Ice, Sea, Love
and Water, in this observation of the turning of the
Cor Anar [Wheel of the Solar Year]. Bless and observe
the onset of the harvest, and the wedding feast of
Lugh as observed by the [name of the Grove].

NORTH: This Calen [day]/Estevar [night] I gather in

the sacred Nemeton of the Grove to observe the
Ancient Elven-Ffayrie festival of Lughnassadh. Here
we mark the beginning of the harvest season. Here I

206
celebrate the wedding feast of Lugh where all
friendly spirits are invited.

KING OF THE ELVES: In order to eat, whether

plant to us, or meat to other-kin, something must
die. This is the law of Nature: that no energy shall be
created or destroyed, only finite in number, changed
and altered through processes. The energy can be
used up but it cannot be utterly annihilated.

FAERIE QUEEN: When we eat of the sacred harvest,

or the hunt, honor must be given to the sources of
that energy that we take into ourselves. By this we
honor the being that is the source of the food, and
the Source of All Being and Creation who is the
source of the essence of life that is within the being
and food.

Go to the central workspace and take up the bread,

holding it out and asking for benediction from the
spirits.

NORTH: Elemental powers of the ancient and sacred

Terrestai [the everlasting or eternal forest of the
Universe], spirits of Nature, Earth and Stone, you
who I am prone to calling on in the Tuath [north],
spirits of the fields and harvest, spirit of the grain, I
thank thee for your precious wheat, rye and corn. All
who share in the feast of this bread will also share in
your eternal blessings of bounty and prosperity.

207
Return to the central workplace and replace the bread
with the wine, taking it up and asking for benediction.

WEST: Duile Muir Ear Pehlora, Elemental powers of

Water & Sea, energy current of Muin [the vine], I
thank thee spirits for your precious drink, as we
might drain blood, so do we drain the wine from the
grape as a part of the harvest. Spirit of the wine,
bless this drink and all who share it.

NORTH: All ye friendly spirits who have gathered at

this Sacred Grove, this most holy mandala [magick
circle], may you share in this feast in honor of the
first harvest, here sacrificed in offering of the
wedding celebration of Lugh.

Here you may celebrate with the sharing of the ‘bread

and wine’ feast. Regardless of the number of partici-
pants, save a portion to be offered in the northwest
saying:

May the spirits of Nature accept this sacrifice sowed

and reaped from a combined effort between the
Earth Children and the Ancient and Shinning Ones.

NORTH: Nature is the greatest of all teachers and so

the Keepers of the Earth share in the mysteries of
creation, Guardians of the Cor Anar [solar year].
We come in seasonal celebration eight times annu-
ally. Here in the place of ancients I gather the
Elemental energy currents to weave a place worthy
of such celebration.
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EAST: Split wide the fruit of the seeds that have
been sown and open the door to the ancient
mysteries. As we share in the harvest, so do we share
the wisdom of the energy that makes its growth
possible.

SOUTH: Source of All Being and Creation, kindle

the formless and sacred Nwyvre [divine fire] of
gnosis and inspiration in my head. Share in the
eternal Alta [light] that is inextinguishable and an
ageless source of true wisdom.

WEST: Great Spirit of the Western Winds that blow

over the sea, energy and beings of the sunset’s
beauty and evening twilight, share the blessing of the
‘elixir of wisdom’ before leaving the Nemeton in
peace and love.

NORTH: Deep within the secret folds of the forest

lies the Sylv-an Library, omniscient source of Elven-
Ffayrie lore, Books of Light and ‘Akashic Records.’
Share with me your ineffable wisdom and I share
with you the wondrous energy of the mystic elem-
ental temple, consecrated here for the festival
observation of Lughnassadh. Partake in our harvest
and accept the sacrifice of [the name of the group or
Grove].

EAST: There is soon to be a great seasonal change

upon us, and in preparation for this, the harvest
must be brought in to sustain life in a season of

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death. Spirits of La’Aer [the Air Element], Giet
Romen Gaeth, powers of the Eastern Wind, ex-
change in the energies of the ‘Magick Sphere’ before
departing.

SOUTH: Behold the passion of Laer Reudh Anar, the

‘Summer Sun’ that dims as the Duath [dark] half of
the year commences. Change is an everpresent
factor of Nature, as observed in the seasonal cycle of
life, death and renewal. Mark well the observations
remembered here and return to this place when
called again to acknowledge the equinox of the
autumn. Share in the currents of peace and love
entwined about this space before ret-urning to your
place of dwelling.

All: Let the harvest season commence.

ALBAN ELVED – ALARDAN FESTIVAL

The ancient name for this festival can be translated

literally to mean, “Light of Elves.” The ceremony is
generally practiced as a part of a “Thanksgiving Feast”
in honor of the harvest, and is observed on September
21st. As with Alban Eiler (the Spring Equinox,) the
forces of light and dark, or day and night, are in balance
with one another on this day. With light giving way to
darkness, the season of death soon sets in. Harvest
festivals are typically observed at dusk. For this cere-
mony you will need to prepare a feast to be consecrated

210
and a ‘satchet’ or ‘pouch’ of Mistletoe herb to be cere-
monially charged.

NORTH: This Kus’anar [evening/twilight] I do call

upon Aldaron [spirit of the forest], Herne, Dagdha,
Kernunnos, the Green Man. You are summoned to
gather here this Alban Elved [Autumn Equinox or
‘light of Elves’]. You, who answer the calls for
strength of Stone and powers of Earth, come forth
and celebrate the ancient mysteries with me.

EAST: This Kus’anar [evening/twilight] I do call

upon La’Aer [Element of Air]. You are summoned to
gather here this Alban Elved [Autumn Equinox or
‘light of Elves’]. You, who answer the calls for inten-
sity of Wind and powers of Sky, come forth and
celebrate the ancient mysteries with me.

SOUTH: This Kus’anar [evening/twilight] I do call

upon the Southern Ward, energy currents of
Re’Aitai, Skyfire and the final rays of strength
extended from Glora Anar [the Great Sun King] who
is fading. You are summoned to gather here this
Alban Elved [Autumn Equinox or ‘light of Elves’].
You, who answer the calls for strength of Flame and
powers of Fire, come forth and celebrate the ancient
mysteries with me.

WEST: This Kus’anar [evening/twilight] I do call

upon Muir, Ear Pehlora, come forth and gather here
this Alban Elved [Autumn Equinox or ‘light of Elves’].

211
You, who answer the calls for fluidity of Sea and
powers of Water, come forth and celebrate the
ancient mysteries with me.

NORTH: At this time, those who live by the ways of

nature, magick folk and woodland creatures, all
make haste to ready their harvest before the frost.
Now we take rest and offer thanksgiving to the
spirits of the harvest and Earth.

EAST: I come in acknowledgment and recollection of

the ancient ways, that I keep in active memory by
restoring and maintaining the Elven Traditions. I
adhere to the secret and sacred oath between G’ea
[spirit of the Earth planet] and the Keepers of the
Earth, her mysteries and traditions.

SOUTH: Now I stand to recognize the ever turning

Cor Anar [wheel of the Solar Year] at a time of
equinox, the balance of light and dark. The harvest
is at its midway point and must be underway if we
are to survive the winter. The last scythe shall fall at
Samhain. We come to extend our thanks for the food
that will sustain us through the dark months.

WEST: From the Gwaith [shadows] of D’yonn Reudh

[autumn] comes the season of Hrive D’yonn [winter]
and death. Gaea [the Earth Mother] shall never perish
so long as her faithful Elven-Ffayrie Guardians are
there to serve and protect her.

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NORTH: The harvest has been taken in and plans
are being made. I guard a season of inner explor-
ation as the Earth [Gaea] and Sun [Glora Anar]
hibernate in winter [Hrive D’yonn].

EAST: The secret symbolism of the Cor Anar [Wheel

of the Sun] results from self-realization. I guard the
season of new growth and beginnings as Gaea and
the Sun awaken in Tuile F’yonn [the spring season].

SOUTH: The powers of the Elvish Drwyd Wizard

shall not perish if the traditions do not cease to be
observed. At this time of year, the Keepers of the
Earth will often gather in the secret forest to
reaffirm their oath to Nature as it recedes in
slumber. Let the Earth rest easy in her season of
hibernation knowing the Guardians are everpresent
in watching over her. I guard a season of fullness and
maturity as Glora Anar [the Sun] warms Laer Reudh
[the summer]

WEST: At this time Isil El’orel [the Moon] sits in

balance with Glora Anar. I guard and mark the ebb
and flow of the Autumn [D’yonn Reudh].

Here the Northern Guardian, ‘King of the Elves,’

‘Faerie Queen’ or solitary practitioner will prepare a bag
of mistletoe. It is consecrated in ceremony then hidden
away for future use. Each participant will subsequently
prepare his or her own amulet bag and bring them
before the Northern Spirits for consecration.

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NORTH: May this sacred herb, the Mistletoe, be
consec-rated to the future use of Sylvan Druidecht
[Elven Forest Magick] and henceforth activate all
herbal remedies and potions I prepare for the next
year. May the amulet bag itself be charged as a
symbol to guard away misfortune.

Invite the friendly spirits gathered at your Nemeton to

join in the essence of the feast you have prepared. When
you have completed, carry an offering to the north.
Offer a part of the feast to the energies and entities
before thanking and dismissing them.

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 THE
GREENWOOD
GRIMOIRE
 THE GREENWOOD GRIMOIRE
& THE ENCHANTED FOREST

Green is the color of Nature and the color most sacred

to the Elven-Ffayrie. The place of Forest Magick must
be the Green World, that is, the space of Nature that is
enveloped by Green. Wherever you look you should see
green or the earth tones of the land and perhaps the
azure sky above. Sometimes the treetop canopy can
even conceal the sky’s color. The Green World is
described as that space in the physical world that is
synchronous with the energies of the Elemental
Kingdoms. Forest Magick, by definition, is mainly
concerned with the Earth and Air Elements. While the
Ogham forest tradition of divination has been reprinted
cou-ntless times over, what the Elves offer on these
matters is far richer than any existing treatise on “Tree
Magick.”

A “silva” or “sylva” is a treatise or discourse cataloging

the nature and function of the forests, with the
properties of psychological, spiritual and emotion
natures in addition to the physical. The “Sylva
D’Ogam” or “Book of Ballymote” is where most of the
current “Neodruidic Ogam Tradition” has been derived
as well as the controversial “Book of Barddas.” The
“Greenwood (Forest) Grimoire” is based on the “Sylva
Druieachd,” the “Treatise of the (Sylvan) Forest Wiz-
ard,” and for those with an inclination to the mysteries
of the ‘deep woods,’ it will serve as your guide through
the Enchanted Forest.
217
Concerning this idea of “tree worship” among the
Elvish Wizards, we don’t do it. Wizards do not worship
trees any more than one might worship any of the
various symbols used to represent a divine spirit in
religion. The Elves use the trees, which they see as a
symbol of the Creator and All-Absolute. By understand-
ing the trees and the way in which they grow, the Elves
understood the expansiveness of fractal life far before
and far better than Fibonacci and other modern
mathematicians did.

Realize that all life and energy is a progression of

energy that moves or grows in the same manner
(program) as the trees. This is an important key to the
system. It is generally thought that the trees are
inanimate and unintelligent beings, and yet this could
not be farther from the truth. While they do not have the
same degree of “freedom of movement” like many other
creatures, their memory is older and more superior to
that of other beings and they have the ability to be
charged (absorb energy) from their natural surround-
ings. Trees will even live in groups and communities,
and are seldom loners by nature. “Awakened” trees will
more easily communicate with one another, and if there
is a shortage of trees to talk to, they will produce them,
through “layrs.” The branches or roots will actually re-
root to form a new tree, while still connected to the
mother.

Trees are actually quite sentient beings and they have

the ability to communicate if “Awakened” or “remem-

218
bered.” They can speak only to the quieted conscious-
ness of an Elven Wizard. The Dryad of the tree is like
the spiritual program inhabiting the system that allows
its growth. This tree-like consciousness growth can be
seen in the “Dendryte” neural formations in the brain.
The spirits within the trees, which have many names in
the Elven Tradition, become a part of any wood taken
from it for magickal purposes. In fact, all the objects or
tools of the Elven Forest Tradition are crafted from tree
parts. The manner in which the wood is taken and used
is what separates the Elves from the mortals who think
nothing of frivolously tearing at trees. Essentially the
Elvish Wizard will ask permission of the spirits of a
tree, plant or animal, before taking any part of its
lifeforce, such as is seen in the practices of the archaic
shamans and true herbalists. One reason for this “perm-
ission seeking” is that it establishes in your psyche that
there is a being present and some kind of relationship
between you exists.

There are essentially three main types of wood as

indexed by the loremasters of the Elven Tradition.
“Wood” is generally the part of a tree that is no longer
attached to the tree, either from removal or some other
means. The three types are:

Dead-wood (dre[d]gwood)
Green-wood (wickwood)
Live-wood (wizardwood)

The wood that you find littered all throughout the forest

219
floor is “dead-wood.” For whatever reason, it has been
broken away from the trees (and it always does) and
mixes with the leaves and decaying foliage to from the
soil after its decomposition. It is the best for kindling
fire but be sure not to clear it completely away from the
forest floor, as it is a necessary part of the ecosystem.
While it can be used for amulets, talismans and various
things, it is not generally recommended for permanent
magickal tools. [While I admit that my own staff at
present was collected from the forest floor, as well as
many magick wands I have used, true lifelong Elven
ritual or ceremonial power symbols are best acquired
from a live source once you are an experienced Wizard.]

Green-wood or wick-wood, when taken from the forest,

actually causes the spirits of a tree to retract from it, or
emigrate. This does not occur when removed by an
experienced Elvish Forest Wizard. Wick-wood is any
wood taken from a live tree by a mortal without asking
permission by the code of the Elven Way. Humans have
a tendency to remove plants and trees with hostility and
for this reason the spirits of Nature will have little
respect in return for such mortals.

Wizard-wood or live-wood is that wood which is

removed from a living tree by a Wizard or Master
Herbalists after first have asked to remove the piece,
giving a reason for its use and thanking the tree (or
plant) for its sacrifice. The article removed becomes
automatically blessed by the spirits of Nature and is
charged with positive intentions. If you feel an inclinat-

220
ion to leave an offering for the spirits of a tree or
“nature spirits” in exchange for their sacrifice, then do
so. Always follow your intuition concerning practices of
Forest Magick.

Ogham Groves were commonly planted and tended by

Elvish Drwyds. Within the forest, a ring of specific
specimens of tree would be maintained and observed.
The idea of a “tree calendar” probably emerged from
these practices whereby wise Wizards were capable of
reading the “Signs of Nature” through interpretation of
the appearance of these trees. While many have assum-
ed that this was merely a form of “fortune-telling” or
even mundane divination, these observances would be
used to predict weather and animal patterns.

At certain times of year, and under certain conditions,

different species would “behave” or appear in either
climax or recession relating to their energy frequency
and vibration. This lore was carefully, albeit cryptically,
recorded. Watching the growth of Nature was just as
sure a sign of the seasons (the life-depending agricult-
ural wheel) as using the cycle of the Sun for the same
ends.

221
 THE LIGHT BODY & ASTRAL GROVE
ASTRAL MAGICK – HIGH MAGICK

Many of the techniques of Elven High Magick are

some-times categorized as “energy work,” “light work,”
or “astral work.” The ability to use the currents of
energy in magick is dependent on the understanding (or
at least realization) of a higher dimensional web-matrix
or field in which energy is subjected to, in order to give
the light or energy a means to take form or manifest,
e.g. a screen [versus trying to imagine a picture of
projected light into “empty space,” of which there is no
such thing.] It is essential that the Elvish Wizard
become fluent in the use of “auric energy” and life-
force currents. These frequencies or vibrations emanate
from all things and can actually be perceived by one so
sensitive. The currents or rays, abundant around you
even now, are not fixed and will carry energy by
intention of ‘whim and will,’ meaning, your thoughts.

You can try this famous exercise: go outside on a day

when the sky is light blue and lay down in the grass,
perhaps on a hill. Allow your attention to drift as you
quiet your mind. Focus on the clouds, if any, otherwise,
the blueness of the sky. Bring your awareness away
from the things of a mortal world and life. Raise your
arm and put your hand about a foot in front of your
face. Place your index finger and thumb together as if
you are pinching something. Bring them apart about an
inch and soften your gaze and look between them. What

223
do you see? What is that? Energy streams and strings
are indeed all around us. They project from all living
things and can be altered via emotion and will. Even the
physical placement of non-living objects (as seen in the
study of “feng shui”) seems to have an affect on the
currents around us.

“Dowsing with your feet” is a common practice of the

Sylvan (Forest) Wizards. They will give in to their
inclination or inner intuition when selecting a particular
tree, rock, stick, etc. From this they have often said that
it was really the tree who chose them. The relationship
between the Wizard and the Green World will be unique
for each, and for this reason the inner teachings have
always been taught by Nature herself. Others, like
myself, are able to provide a future seeker with the
necessary core materials by which any person with the
sincere desire can become initiated into the “Inner
Mysteries of the Forest.” The potential “Ovydd Forest
Wizard” will have to go into the Green World for an
extended period of time to work with the forest currents,
but the “Astral Grove” always exists to start with.

Trees are known to have healing qualities. Almost any

species of tree is capable of channeling pain and
negative energies down into the magma core of the
Earth to be transformed. It may seem odd to send such
energies down into the Earth to be incinerated, but it
makes less sense to keep them on the surface uncheck-
ed. Since we are all one organism, the Wizard must cure
also his own pain for him or her to be able to ease the

224
pain of anyone else or even the Earth itself. Equally so,
it is actually in our best interests to help in relieving the
suffering of that which is outside of us right now so that
it does not creep into us later. We are all connected in
the Universe, and what one or two people feel in one
place, is not at all restricted to affect only them alone.

Use your intuition to find a “Healing Tree.” Ask its

permission to heal your pain (emotional, physical, etc.)
Soften your gaze and see if you can see the auric glow
emanating from the tree, like what you saw between
your fingers in the previous exercise. Sit with your back
to the tree, using its trunk to support your spine. Sit
straight and comfortably. Feel and see your auric body
merge with that of the tree. Focus on your connection to
the tree until you can no longer easily distinguish
between the boundaries of your body and the tree. Bring
your pain to the surface, sending it down the trunk into
the ground and feeling that it is being incinerated in the
fiery core below, now completely independent of
yourself. Always thank any spirits of Nature specifically
when you are done performing your work. It is also
customary to tend or groom one another in the Green
World, a sign of friendship observed from the “Animal
Kingdom.”

By activating you consciousness within your astral

form, just as you would to partake in “Astral Project-
ion,” you are entering your “Light Body” or “Body of
Light” (the “aura.”) If you do this in the wakened state
without the intention of Astral Projection, then you will

225
be able to use this shift in consciousness as a means to
better recognize the “subtle energies,” streams and
strings that seem invisible to the uninitiated. This
technique for “astral preparation” is the same method
used for energy, light-work and Tree Magick. Some
things on the Surface World are better understood and
manipulated from the dimensional paradigm of that
which envelopes the Middle World.

Initially entering the Light Body is a matter of visual-

ization and will (both of which are internal) as is all
energy and light-work. This is very different from the
verbal and ceremonial form of magick used by the
Elementalist Wizard. The currents of the forest are
strong, but are slow in their build-up of “eventual
power.” Forest Magick does not have the same flare
and “immediate accessibility” that Wizards find when
working with the more active Elements of Nature.
Progress and communication efforts tend to be slow,
matching the speed and frequency of the Green World.
To work the magick of the woodlands, the Sylvan
Wizard must slow their own vibration to the heartbeat
of the forest and envision their “light-shield” a brilliant
emerald green.

Sit comfortably with back erect or lie down. I do not

suggest sitting cross-legged or without back support.
Begin by focusing all your awareness as a light in your
feet. Draw this energy initially up from the ground and
concentrate all of your focus on this area until it is
completely filled with light. Slowly bring this light-

226
awareness throughout your entire body, moving it from
your toes, feet, ankles, legs and knees upward into your
thighs, pelvic region, solar plexus, stomach, chest and
shoulders, then finally into your arms, neck, head and
reaching its destination in forming a halo-crown about
the top of your head. By this method, the Wizard
becomes a “Pillar of Light.” Feel the light extending
from your body and strengthening your auric shield.
[The Western Magickal Tradition observes a similar
version of this rite, called the “Middle Pillar.”]

Accessing the Astral World begins first with the ability

to project one’s consciousness into their Light Body.
Secondly, the Wizard must consciously detach their
Light Body from the physical simulacrum that it
localizes as a “home.” In Forest Magick, the Wizard
does not detach into the astral, but maintains this
heightened sense of awareness as a prerequisite for any
light-work or energy-work. The Otherworld Shaman
does this too, but their work is conducted on the Astral
Plane within the Astral Grove or some other locale.
Unless the seeker has discovered a physical portal into
the Otherworld [as discussed prior concerning the
search for fey] your best chance for Otherworld exper-
ience will be through “Astral Travel.”

Guided visualizations, meditations and journeys are by

far the most widely published techniques for Other-
world travel. Somehow, the student is intended to
memorize, read or record to tape/CD a 1000 to 5000
word fairy tale, which they are then supposed to envis-

227
ion in the mind. The symbolism can possibly trigger
certain subconscious reflexes to spark astral encounters.
Guess what? You can do this with any Grimm’s Faery
Tale once you enter the Light Body. Although valid to a
degree, these “guided” methods tend to be the least
useful techniques for our present purposes. Astral Trav-
el certainly taps into that imaginative side of us that is
best seen in children. But we are all “Children of
Light,” and so by connecting with that part of ourselves
that is closest to the light, we become free again like
children and able to partake in the bliss of being at one
with the All. To visit your Astral Grove, first become
proficient in entering the Light Body.

Once you have done so, you will need to envision a

catalyst for teleportation, which is to say a “threshold,”
“gateway” or “portal,” in which to launch your astral
form. The Element of Water is a powerful catalyst, and
females often find familiarity in using dark pools and
lakes as their doorway. A more stereotypical threshold is
the archetypal image of the megalithic trilithon as seen
in Stonehenge, with two standing stones and a lintel
stone connecting the two on top. Personal signs or sigils
of the Elements can also be viewed as portals. Still
another possible visualization is a “Flaming Door.”

Regardless of the method you choose, you must be able

to project your conscious awareness into your Light
Body and then project that body through an envisioned
portal or representation of a door, which will trigger the
subconscious into releasing the mind into the Astral

228
Field. Simply envision the portal firmly, seeing it stand-
ing before you in your mind’s eye. Take time to note all
of its details. Make it real. Using the power of will, you
can move your astral form through the portal, and you
will still believe yourself to be in a physical body with
the same ability to sense and perceive, assuming the
launch or transition was effective.

Once you have successfully launched yourself through

the imagined portal, many things can occur. You may
emerge in darkness: the Underworld Initiation, in which
you will be forced to move your mind through a
complex labyrinth, often the result of blocks or barriers
of the uninitiated mind. You may find yourself in the
“astral stellar void,” where all kinds and natures of
energy and light moves this way and that, existing as
waves of possibility and not really taking on any
concrete form or finite existence (this is also known as
the White Place) or the shell of the void (before the
Source) where exists the Nothingness. The Astral Grove
will be found in the “Infinite Enchanted Forest,” and if
you do not arrive there via intention from your portal
catalyst, you will have to “will” yourself there. Being
composed of infinite streams of light and energy, your
Astral Grove can be formed and constructed by your
intentions. Nothing on the astral plane has form except
as the finite perspective of an individual observer
experiences it by interacting with it. Thus, there is a lot
of room for play and magickal practice and experience
in the Astral Otherworld, especially if access to a
physical grove is limited.

229
 GROVE MAGICK – HIGH MAGICK
TREES & FORESTS

All magick that is derived from the typical “Western

Elemental Magickal Tradition” is derived from ancient
Hermetic mysticism extending back to the Anunnaki,
the Egyptian Priesthood of the Pharaohs, and Wizards
of Greek (Mediterranean) and Mesopotamian descent.
All of these traditions, as well as those used by the
Elvish Wizards for 6,000 years, make use of a circle that
represents a Universal microcosm and macrocosm. The
Forest Magick of the Sylvan Elven-Ffayrie uses the
circle or clearing that is in the midst of a circle or
“grove” of trees. This becomes the Nemeton for the
Forest Wizard and is the most ideal.

In Elvish Forest Magick, there are no requirements con-

cerning the boundary of a circle or how it should be
marked. Stones are not always appropriate and they
may disrupt the energies of the tree circles and clearing
that can already be seen as distinct circles. Forest
Magick is less formal and more deliberate in its actions
and use of any kind of catalyst apart from pure will and
mental ability. When Elementalists merge their practices
with that of the woodlands, they may carry a bag or
pouch of smaller gems or stones, which are set out
indicating the points and directional stations of the
wheel.

Circle stations are not clearly indicated as seen in the

rites of Elementalism, particularly because nearly all the
231
real work of the Sylvan Wizard is performed and
practiced alone. Although difficult in modern times, the
ability to plant and tend your own physical grove is
recommended for advancement in Elvish Forest
Magick. This can be used for both mystical and
meditative purposes and should be consecrated by the
means given subsequently. Over time it will take on an
“Enchanted” quality that is in response to the repeated
exposure to mystical energy and thought-forms. The
foll-owing groups of trees seem to appear in Elven and
Celtic-Druid lore on repeated occasions.

· The Elven-Ffayrie Triad-Trees are Oak, Ash and

Thorn.

· The Seven Chieftain Trees of the Cad Goddeu are

Apple, Ash, Hazel, Holly, Oak, Pine and Yew.

· The Seven Noble Trees of the Grove are Apple,

Alder, Birch, Hazel, Holly, Oak and Willow.

· The Nine Sacred Woods of Need-fire are Ash,

Apple, Cedar, Hazel, Holly, Mistletoe, Oak,
Pine and Poplar.

· The Traditional Tree Calendar Grove consists of

Birch, Rowan, Alder, Willow, Ash, Hawthorn,
Oak, Holly, Hazel, Apple (or Vine), Ivy, Reed
(or Pine) and Elder.

232
The following rites can be used individually or in
succession as applicable.

THE REQUEST & THE BLESSING

OF THE SAPLINGS

Before planting or even breaking ground, go to the

future place of the Grove with the trees to be planted.
Take any other members of your “spiritual fellowship”
with you, if any. All present should enter their Light
Body for the rem-ainder of the rites. The leader stands
in the center and says:

Here I [we] have [are] gathered in this

place of light. Here I [we] find a place to
make a Sacred Space that I wish to honor
with the planting and stewardship of a
Sacred Grove. May this Holy Nemeton be
a place of peace.

Conjure the circle, using stakes to mark the boundary of

the circle, where the trees are to be planted. Use the
most appropriate liturgy. The forest spirits will not be as
concerned about your ritual formalities for these rites.

NORTH: I [we] come forth to this sacred

place and call the spirits of the land to
join us here. In this Nemeton do I ask
permission to raise and tend a Sacred
Grove, following the tradition of my
ancestors.
233
 EAST: Here on this sacred spot do I [we]
acknowledge my [our] vow[s] as Keeper[s]
of the Earth. Here I [we] pledge to be
Guardian of the Grove, a Nemeton that
will be ever consecrated as sacred. Here
may the sylphs and sylves, ‘nature sprits’
of the woodlands, come and make holy
and enchanted.

SOUTH: May the future trees of this

Grove, these saplings here, be blest by the
Creatures of Faerie, the Four Elements
and the Sun above. May its light strength-
en and nourish the trees and offer all life
visiting here peace and love.

WEST [holding hands over buckets of

water]: May the spirits and powers of the
Element of Water, Sea and Rain come
forth and bless the vessel of water. I apply
it now in benediction to these saplings,
that they may be blest by your grace. Be
generous in nurturing the Grove with your
gentle rains.

Burn incense and carry it thrice about the circle, work-

ing clockwise. Feel the energy of the area beginning to
equalize to the changes about to take place. Envision the
work to be done and project it into the terrain as if you
are informing it ahead of time before digging. Finally,
return to the center and say:

234
 By the grace and permission of the Forces
of Nature and the Spirits of the Universe,
I now break ground in peace, love and
compassion. I open this circle now to
undertake this work, but the circle is never
broken.

Plant the Grove.

THE CONSECRATION OF A NEW GROVE

Take the remaining soil and bring it to the center of the

circle and say:

May the Spirits of the Earth and Land

bless this bit of soil and the region in
which it is used. Bless those who use it in
their expression of love to nurture newly
planted life.

Bring this consecrated soil to each of the trees to be

used as topsoil. Wood chips can be used if more appro-
priate in dryer climates. Feel the love and compassion
as you complete the planting stage for each of the trees.
Return to the center and consecrate large vessels of
water, saying:

May the Spirits of Water and Sea bless

this water and the region in which it soaks.
Bless those who use it in their expression

235
 of love to nurture newly planted life.

Clean and clear the area before performing a Dedicat-

ion.

BLESSING FOR THE PLANTING

OF A SINGLE TREE

Go to the space and ask the spirits of the land for

permission before you break ground. Be sure to do all
work in your Light Body. As you dig and plant, say:

I plant this tree in peace, love and com-

passion. May it be to others and myself a
symbol of the same.

When you are almost finished and ready to complete

with topsoil or wood-chips, call down and consecrate
the soil with Divine energy while saying:

May this earth feed and nourish this sac-

red life, a symbol of peace, love and com-
passion.

Complete the planting, and then consecrate the vessel of

water and say:

May this water bless and nourish this sac-

red life, and may the Elemental Spirits of
Sea and Water send forth the rains to ever
maintain it.
236
Water the tree healthily with your consecrated water and
connect with the auric/light field of the tree (which will
be easier with a proficiency in Tree Magick) saying:

By the Elements of Nature were you sown.

By peace and love will you be grown. I am
Keeper of the Earth and have overseen
your birth. I am a Guardian [Scion] of
Elven Ways and your steward for all my
days.

CONSECRATION & DEDICATION OF THE GROVE

Before its use as a Nemeton, the Grove should be

consecrated to G’ea, the Earth Morther and to the
Universal Spirit (Source of All Being and Creation.)
This dedication can be used on the same Grove
repeatedly over time.

NORTH: May the Sacred Grove awaken

to the mysteries of the Everlasting Forest.
May it grant Elvish Wizards, and those
who come in peace, the same strength and
protection the Sacred Grove offered the
Ancients. May the ground on which it
stands, be purified and blessed.

EAST: Here before the Sacred Grove and

the ‘nature spirits’ now awakened and
drawn to my work, do I vow stewardship

237
 to the Sacred Grove and the mysteries of
the Everlasting Forest. I am a Guardian
of the Earth Mother, keeper and protector
of her ancient ways.

SOUTH: I summon forth the energy &

power of the Great Sun Father of the Sky.
Spirit that grants light and life to the
creatures of the Earth, send forth thy
Rays of Radiance and instill strength and
well-being into the Sacred Grove.

WEST: May the spirits of the Water and

Rain Elements look upon and bless this
Holy Nemeton, consecrated and dedicated
to the mysteries of the Universe. Nurture
and give life while protecting from deluge
and fierce storms.

You can also use this rite to dedicate existing groves.

You may wish to supplement with individual Tree
Awakenings as well as Rites of Elven-Ffayrie Calling in
order to awaken and enchant the region. Doing so
repeatedly will turn your Grove into a portion of the
forest eventually thought to be “enchanted” and “more
alive.” Such is the true Elvish Magick!

238
 RAYS OF LIGHT
ELVEN ENERGY PLAY
THE CIRCLES OF EXISTENCE

According to the traditional lore of the Bards and

Druids, the “Three Rays” are energetic manifestations
that pass through the Three Spheres (or great divisions)
of Existence. The innermost circle is “Abred,” which is
the physical world, a plane of condensed energy includ-
ing the Green World of Nature. The next sphere is
“Gwynedd,” the Otherworld (or Astral) that exists as a
“higher” spatial dimension enveloping the physical
world. Finally there is “Ceugent,” which is to say
“Nirvana,” or the “Kingdom of Heaven,” where resides
the Source of All Being and Creation and (in some
traditions) those spirits who have achieved “Supreme
Ascension” back to the Source.

The “true magick” of the Elves, which is to say “energy

and light-work,” requires calling on the “Divine
Radiance” and the colored “Rays of the Forces of
Nature.” These auric streams of energy and conscious-
ness are summoned by will, intention and emotion
collectively. Once the Wizard is in a meditative state
and has projected awareness into the Light Body, the
color of the auric “Light Shield” can then be altered to
meet that of the energy desired to be attracted. Call the
energy down as a beam of light from the stars and then
allow yourself to assimilate its essence.

The properties of the Three Rays of Awen are as forth-

239
coming. The Three Divine Rays of “silver,” “crystal-
line” and “gold” are further divided (fragmented or
condensed) into the seven bands of light. The primary
rays will be called upon in Elvish High Magick. The
various colored rays are more immediately useful curr-
ents derived from the primary rays as used in “energy
and light-work.”

THE SILVER (LEFT) RAY

Sound/Letter: I (“ee”)
Polarity: Female, dark, passive, lunar.
Quartile Element: Water (some aspects of Earth)
Elvish Element: The Sea
Physical Manifestation: The Mineral Kingdom
Threshold Time Period: Dusk, sunset, autumn.
Elessar (Elf-Stone): Silver (hematite)
Light Bands (Rays): Indigo, violet and blue.

The Properties of the Light Rays:

Violet (Saturn): Astral vision, darkness,
Otherworld work, wisdom, wards.
Manifestation: Element of Vapor/Cloud
Indigo (Jupiter): Beauty, enchantment, emotions,
love, music, play.
Manifestation: Element of Rain
Blue (Luna): Compassion, dreams, healing,
peace and understanding.
Manifestation: Element of Sea

240
 THE GOLD (RIGHT) RAY

Sound/Letter: O (“oh”)
Polarity: Masculine, light, active, solar.
Quartile Element: Fire and Air
Elvish Element: The Sky
Physical Manifestation: The Animal & Human
Kingdoms
Threshold Time Period: Dawn, sunrise, spring
and summer.
Elessar (Elf-Stone): Gold (tiger’s eye)
Light Bands (Rays): Yellow, orange and red.

The Properties of the Light Rays:

Yellow (the Sun): Knowledge, intellect,
confidence, and inspiration.
Manifestation: Element of Skyfire
Orange (Mercury): Communication, courage,
being aware, wishes.
Manifestation: Element of Star
Red (Mars): Transformation, healing, strength,
willpower, and leadership.
Manifestation: Element of Flame

THE CRYSTALLINE (MIDDLE) RAY

Sound/Letter: A (“ah”)
Polarity: Neutral, crystalline, reflective, akasha.
Quartile Element: Earth (also Akasha or
‘Quintessence.’)

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 Elvish Element: The Land
Physical Manifestation: The Plant & Tree
Kingdom
Threshold Time Period: Twilight, midnight,
winter.
Elessar (Elf-Stone): Black or Green (obsidian)
Light Band (Ray): Green

The Properties of the Light Ray:

Green (Venus): Life-force, balance, healing,
growth, true love.
Manifestation: Element of Earth

The traditional Elven-Ffayre Star of the Earth Wizard is

a seven pointed septogram. The Elemental symbolism is
different from the more commonly known Earth “penta-
gram” (earth, air, fire, water and Akasha.) The Elvish
Wizard sees these elements as more than simply “rock”
and “air,” but the very manifestation of the Seven Rays
of Power (Color) descended from the Source of All
Being, that which makes up the very essence of all
Creation. The Seven Rays are correlated to the “seven
spiritual centres” in the body called “Chakras,” as well
as being related back to the primary Three Rays, which
you can cross-reference for further corresponding attrib-
utes.

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 THE VIOLET RAY: INTERCONNECTEDNESS

Spiritual Element: Fire of Spirit (Nwyvre of Akasha)

Chakra/Light-Centre: The Crown (halo) or Flower of
Life (7th Chakra)
Gemstone: Amethyst specifically.

One of the core beliefs and teachings of the Elven

Tradition concerns the unity of all life. Everything
shares energy strings that exist as one on a “higher”
spatial plane. Quantum metaphysicists have already
begun to perceive how this works at a subatomic level.

The mainstream consciousness of Humans is slowly

migrating back into this paradigm. Sylvan light-work,
like that which allows a seed to grow faster, is
dependent on the belief or premise that thoughtforms
and emotion have the ability to charge or affect the
energy around us. This energy may be focused as a
colored ray by being filtered with intention and emotion
like placing a piece of colored film over a light
projector. The Violet Ray is the highest in frequency of
all the rays and should be used only for the highest of
mystical work (e.g. “Transcendental Magick”) including
matters involving the higher self, working with inner-
intuition and connecting with the All.

THE PURPLE RAY: THE SEA

Spiritual Element: Water of Spirit

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 Chakra/Light-Centre: Heart or Merkaba (4th Chakra)
Gemstones: Quartz, quicksilver, silver, sapphire, and
turquoise.

The Sea is powerful. It is the perfect representation of

the “inter-connectedness” envisioned in the first point.
The tides of the Sea in the form of waves represent its
will and ability for movement. The Sea and Water
Elements have also been associated with the Moon and
the “emotional nature” of things, appearing either in
gentle tides or fierce waves. The Purple Ray is called
upon to aid in centering and purifying our emotions, use
of will and intentions. It is the second highest magick
on the “Ladder of Lights,” by which one can reach the
Higher Self of the Violet rung.

THE BLUE RAY: THE MOON

Spiritual Element: Water

Chakra/Light-Centre: Sex Organs (womb) and Spleen
(2nd Chakra)
Gemstones: Hematite, Pearl, Topaz and Lapis Lazuli.

While the Sun is a necessary condition for life derived

from light, the Moon influences the beings of light. The
ancients thought the Moon was a luminary body, but we
know now that it actually reflects the Sun’s light much
like the Sea. The ebb and flow of water is influenced by
the magnetic pull on the earth by the Moon. There are
13 lunar cycles in a solar year and just as many mens-

244
trual periods for a woman. The Moon might affect
cyclic psychological and behavioral rhythms of a life
form. For example, different people generally have
“higher” or “lower” energy at different times of day,
week, month and year. These patterns are unique to
each individual and discovered only though self-
reflection. The Blue Ray is called for peace and
protection, which is why it is used in the casting of a
Circle of Power. The disruption of the Blue Ray (2nd
Chakra) causes depression and anxiety (the polar
opposites of peace and security) and so use of this ray
may aid in restoring that personal balance.

THE GREEN RAY: THE WOODLANDS

Spiritual Element: Earth

Chakra/Light-Centre: Ground (feet) or base of spine
(1st Chakra)
Gemstones: Amazonite, Aventurine, Emerald, Moss
Agate and Serpentine.

The inclination toward the Green World is the epitome

of Elven Magick. Woodlands and forests are to the
Elven-Ffayrie what water is to a fish. The Green Ray
lifeforce energy is used in “tree communication rites”
and growth magick. A subversion of the Green Ray in
its pale (greenish-yellow) form will produce jealousy,
envy and discord. When used properly, the Wizard will
change their Light Shield to the color of the forest that
they wish to commune with. The tree is most sacred to

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the Green Ray because it grows its branches like the
snowflake, the “Sign of Awen” or the “Elf-rune.” The
current can be used as indicated above in addition to
healing and centering (grounding.)

THE YELLOW RAY: THE SUN

Spiritual Element: Air of Spirit/Akasha

Chakra/Light-Centre: Mind (Third Eye) or Brow
(6th Chakra)
Gemstones: Citrine Diamond, Gold, Tiger’s Eye and
Topaz.

Just as the Moon is the celestial sphere most sacred to

the Silver Ray, the Sun brilliantly illuminates the
Golden Ray. All Three Rays of Illumination were
thought to originate with the Sun, which like all Stars,
must have originated in the “White Place,” a plane of
infinite light. White Light is indicative of the Crystal-
line or Middle Ray, and the use of a prism reveals that
all Seven Rays are actually contained within. Crystals
can be charged with any color or intention through will
and emotion. The Yellow Ray is called forth for the
purposes of intellect and wisdom (by whatever class and
color that may fall under.) It is interesting that the Blue
Ray and Yellow Ray that surround the Green Ray also
share some of the Middle (Green) Ray’s reflective
properties.

246
 THE ORANGE RAY: THE WINDS

Spiritual Element: Air of Fire

Chakra/Light-Centre: Throat (Respiratory) or Breath
(5th Chakra)
Gemstones: Amber, Carnelian, Jacinth and Opal.

The Winds are particularly sacred to the Sylph-Ffayries.

It is by the power of the Air Element that the seeds of
fire can be blown and scattered in order for he
continuation of life in Nature. The powers of wind are
not often thought of (or reflected on) because they are
unseen and less tangible than other manifestations of
energy. If the Wind is at your back, it can be an ally for
movement. If blowing in the right direction, it can aid in
carrying communication. The Orange Ray is used to
relay communication that you really want to stand out.
It is the color of attraction and of gaining attention.
Next to red, it is the color with the longest wave-length
(shortest frequency) and reaches the eye quicker than
the Rays indexed prior. Leaders will often charge their
Light Shield with the energy of the Orange Ray.

THE RED RAY: THE MAGICK

Spiritual Element: Fire

Chakra/Light-Centre: Solar Plexus (stomach) (3rd
Chakra)
Gemstones: Red Jasper, Red Agate, Ruby and Rose
Quartz.

247
Practical Magick, like Bardic Elementalism, is often a
seeker’s first step into reprogramming the mind to
believe in its own abilities through “ritual.” Using
ceremonialism, the novice mind gets used to the idea
that it can make things happen consciously, by thinking
“magickally.” All intentional actions (performed delib-
erately) are considered “magick.” All events that occur
in accordance with one’s will are equally magickal.
These are not the statements or beliefs of someone who
lives as if they are a victim, and not an active
participant, of reality. Having the longest wave, the Red
Ray manipulates the most intense of emotions: passion,
love and anger.

248
 RAYS OF LIGHT
ELVEN ENERGY PLAY
COMMUNING WITH NATURE

Working with some form of the Three Rays of Rad-

iance, perhaps in a “Triad Rite,” prior to working with
the entire spectrum, is generally recommended, espec-
ially for those new to energy and light-work. The rites
can be performed anywhere, either in a physical setting
or on the astral, and should be performed from the
perspective of the Light Body once it is activated. Face
the northern direction. Call down the Radiance in the
form of the Silver Ray, feeling and seeing it descend
upon you and to the left as you intone the sound “I” (or
“ee.”) Raise your arms as you inhale the tone and bring
them down to your sides as you exhale or intone the
sound, using your arms to draw or pull down the air
(Ray). Do this with the Middle Ray descending through
you with the sound “A” (“ah,”) and the Gold Ray upon
you and down to the right with the utterance “O”
(“oh”). While this was the order in which the Celtic
Drwyds instructed it, it is also effective by manner of
the Elvish “A-O-I” sequence as well.

An effective exercise to aid in the directing (projection)

of the energy is called “A Day at the Pool.” Enter the
Body of Light and begin first at your Astral Grove,
asking for the grace of the Source and the protection of
your Higher Self. Travel through the “Everlasting Astral
Forest,” until you find a still pool or lake. Begin train-
ing your will as your draw in energy (possibly inhaling)
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and use your Astral Form to bend and pick up a rock
from the shore. Hold it a while, make the imagery
concrete as you build your will in being able to focus on
the energy raised. Use your will (and exhale) as you
cast the stone onto the still water, releasing and
projecting the energy. Pause a moment to witness the
resulting ripples, and then repeat.

For peace and protection about yourself or to be called

to a space, conjure between your hands a ball of
compressed blue-white energy. Feel its radiance warm-
ing and cooling your hands at the same time. It may
help if you perform a “Triad Rite” first and call on the
Blue Ray in your construction of the ball. Use the Three
Rays to give the ball substance then incorporate the
Blue Ray to give it finality as a shield or filter. If this
does not work, try rubbing your hands back and forth
repeatedly while drawing down the initial Radiance, and
then bring them apart and focus your energy and
attention between your hands. When the ball is
adequately felt and visualized, feel the “Radix” or
“Rad” of the ball emanating outwardly and affecting the
local space, driving out negative energy. Directing
positive Radiance towards a target is known as a
“blessing.”

The Light Shield is the auric covering of a being that

filters the energy that is projected and received. The
color of the energy will determine which Chakra of the
body is projecting the most into the shield. Each of the
colors are perceived to have “positive” and “negative”

250
qualities usually based on whether the effects appear
“constructive” or “destructive” to our spiritual evolu-
tion, emotional well-being, psychological state and
physical health. Nothing is usually what it seems on the
surface alone. Wisdom in healing a physical ailment is
achieved when one looks beyond only the physical
symptoms and finds an underlying sickness equally
contributing. Without getting to the problem by the root,
it will continually grow back. If you only treat what you
can see on the surface, you will have a reoccurring
weed.

At the very core of your being there is a violet egg or

oval-like sphere that represents the essence of our spirit.
The rest is part of an elaborate biochemical vehicle.
First, the violet egg (the fragmented shard of the “dark
crystal”) is encased in a pink shell for protection,
composed of true love and purity. This violet-pink spirit
is the true part of us that came from and can return to
Ceugent. It is our connection to the Source, the Middle
Ray, and is responsible for the activation of our entire
internal Chakra (energy propulsion) system that projects
our Light Shield. The Chakra-based Light Body is your
link to the Gwynedd Astral Otherworld (Realm of
Light) the second perceived level of your spiritual
existence.

When the white energy of the Light Body has stabilized

(or equalized) it is then able to manifest the colors of
the spectrum. These Rays use the body’s Chakras as a
“step-down transformer” to conduct energy from the

251
Divine Radiance. The fourth level of your spiritual
existence consists of both a silver and a gold encase-
ment that seals the auric energy in. The fifth level is the
Light Body itself, the outer aura and Light Shield. It is
the part of us that people see when they say they can see
auras. Your energy and emotional state will influence
the nature and strength of your auric Light Shield and
vice versa. It is possible to neutralize negative or
destructive aspects of an emotion (color) by changing
the Light Shield to an opposing color. For exa-mple,
you might counter “red” anger with “blue” peace.
Meditate on the nature of the multiplicity and oneness
of the perceived levels of the “spiritual self,” and see
your auric energy strong.

Tree Magick is a unique and personal form of magick

used by Elvish Wizards to awaken the individual
consciousness of trees one by one. These awakened
trees form groups or chains, completing a complex
network of communication with other awakened or
“Enchanted” trees. Through the ability known as
“Communion with Nature,” the Elf is capable of
learning spiritual lessons from the awakened tree spirit
as well as gaining access to the “Earth Memory.”
Advanced use of these abilities include activating a ring
of awakened trees to guard an area like your home.
Linking with the Forces of Nature, a sensitive adept can
feel when the surrounding charged area has a “visitor”
or is being disturbed.

The Forest Magickal Tradition is so colorful and vast

252
that an entire lifespan can be dedicated to its ways. A
perfect example is how the Ovydd Ogham system (and
correspondences) were designed to be almost unlimited
in application. To ‘Commune with Nature,’ your mas-
tery over the initial visualization and willpower will be
tested. The following prerequisites must be met before
any further work is performed.

· Go to the sacred woods where you practice your art

of energy-play and lightweaving. This will most
likely by the Nemeton or place where you have
developed your aptitude in the Elven Way.
Spend some time meditating on the “Elven
Tradition.”
· Project your awareness into the Light Body.
· Adjust your Light Body to match the green energy
of the woodlands.
· Use muscular inclination (‘dowsing with your feet’)
to guide you to your tree. At first you will want
to work with only a few tree types, but event-
ually you will be able to awaken the entirety of
the forest.
· When working with individual trees, approach
slowly and from the north (when possible.) Be
sure to have meditated and quieted your mind
before doing so. Do not bring a mind cluttered
with worldly matters to your energy-work.
· Sit close, within an arm’s reach, and focus on both
your Light Shield and the auric radiation of the
tree. Match the frequency and vibration (color)
and then merge the two energy fields as you

253
 spread your palms wide on the surface of the
trunk.
· Retain contact with your left hand, completing the
circuit with your right by using some catalyst for
the energy like sticks, stones or the ground.

Now that you have performed your preliminaries, what

follows will depend on what type of Green Magick you
have set out to accomplish. Not all communions are
intended for actual communication, which can be a
lengthy process. For communion you must clearly
visualize the circuit of energy you are conducting. The
pillar of the tree itself represents the “Tower of the
Green Ray,” the pure Middle Ray of crystalline reflect-
ion and refraction. Take this into your circulatory and
nervous system via your left (or receptive) hand spread
on the trunk. Make it a part of you, and then send it
forth to the ground after passing through your catalyst,
just as you would an electric circuit! The root structure
of the tree takes this in, circulates it through its internal
nervous system, passing through trunk, branch and sprig
before be passed back to you. So long as both are
sending and receiving, there is absolutely no energy
drain.

The life-force energies actually get filtered (increase in

their strength and purity) from this process, beneficial to
both (like removing corrosion from a wire connection or
contact.) [Just like in mortal sexuality, the energy
projected from the Wizard is returned, permanently
changed and empowered by the “signature” of the part-

254
ner, in this case the tree. Mortals have a habit of not
using the Pillars and Rays (often unknowingly) in their
sexual activity and thus cause damage to their Chakra
system and Light Bodies.]

Once you have communed, you can communicate.

Close your eyes and see a whitish etheric cloud between
you and the tree, slightly above your head. Both of you
share this field and have the ability to project into it.
Understand, the tree will not verbally “talk” to you. It
prefers to communicate in the timeless language of
symbols and imagery; hence the picture is worth a
thousand words.

When linked together any verbal use of communication

(with a few exceptions) is for mainly your psyche, and
unnecessary for the communication process with
Nature. Trees are more likely to hear and feel the
emotion and tone of your words than the words
themselves, and it is to this that they will respond to.
Use the cloud as a thought-bubble to project your desire
to communicate. Then wait and see what happens.

Tree communication is often slow work, even for an

adept. The magick of the Green World is unique
because it brings the Wizard to the level of Nature, the
spiritual dimension and Otherworld. Other forms of
magick, like medieval sorcery, seek to bring these
forces into the mortal realm. By working with Nature in
her own domain, a Wizard so dedicated has access to
the whole spectrum of Rays and Elements via a mut-

255
ual and harmonic relationship, and not restraint of these
forces by ‘cattle prod commands.’ There are several
tools that will help you in your efforts.

There are different sets of “Ogham Tools” that are often

haphazardly all referred to as “Ogham Sticks,” while
three different versions exist, each with a different title.
Each set is kept in their own “Crane Bag” or magickal
pouch. The “Ogham Sticks,” themselves, are sticks/
twigs of the same type, cut to the same size and
polished. An alternate version uses woodchips as “runic
wood-stones.” Each of the sticks or chips will have one
of the Ogham glyphs burned (preferably) or painted
thereon. The “Ogham Sticks” are used for high-divin-
ation and “cryptomancy.”

The “Ogham Wands” will range from eight to sixteen

inches in length and should be constructed from the
correlating tree for each Ogham rune, or a tree of
similar energy for the ones you can’t find. The “handle”
of the wand should be shaved flat on one side so that
you have a surface to put the runic glyph. The other end
should be shaved to a stake-like or spear-like point so
that it can be pushed several inches into the ground. The
Wizard maintains hold of the handle to complete the
circuit. The Ogham Wands are used mainly for commu-
nication and spiritual communion with Nature.

“Ogham Rods” are used specifically for divination.

They are pieces of dowel or thin wood that are cut to
equal lengths, twenty-one in all. Some scholars suggest

256
this ancient tool set is responsible for the children’s
game “pick-up-sticks,” which is what an objective
observer might see when they are cast, interpreted and
retrieved. They are held in one hand about a foot away
from the ground, and then dropped. Using the rune and
Ogham symbols as reference, the Wizard interprets any
omens found or “read.” When used in con-junction with
tree communication, simple acts of divination can
become powerful workings of Elven High Forest Ma-
gick.

The “Elf Stones” are the most sacred of tools used in

Sylvan Magick. They can be used for any purpose,
whether divinatory, tree communication or energy/light-
work. Each of the three stones taps into the heart of one
of the main Elven Elements or Rays of Awen. The most
traditional set of “Elf Stones” (aside from the all green
version of Terry Brooks) are usually Tiger’s Eye (Gold
Ray,) Hematite (Silver Ray) and an Obsidian (black) or
Aventurine-type (green) to rep-resent the “Middle Ray”
of origination. The stones will not only aid in connect-
ing with the Three Rays, they can also aid in connecting
with the Seven Rays of Divine Radiance that are hidden
within.

As a tool of divination and tree communication, the “Elf

Stones” act as an “Elven Pendulum” indicating a posi-
tive or negative response depending on where the gold
and silver stone lay in relation to the black/green
indicator. Link up to a tree from your Light Body and
ask it if it is in need of a Guardian and Caretaker or if it

257
wishes to begin a mystical and spiritual relationship
with you. Drop the stones at the base of the tree and see
how they fall. If the gold one is closest to the indicator,
the answer is “yes,” and the answer is “no” if the silver
stone is closer. The “Elf Stones” operate on the same
principle (or current of magick) that “foot dowsing” and
“muscle testing/inclinations” work. These methods are
all great for Forest Magick, but are dependent on the
sensitivity and awareness of the practitioner and are not
as blatant interpretable as “tarot cards.”

The lore of the “Tree Awakening” comes down to us

from the original “Greenwood Forest Grimoire.” It is a
powerful rite when performed by Sylvan Adepts (yet
anyone can follow these steps.) Call down the Three
Rays and enter your Light Body. Make physical contact
with the tree. Speak the Elven-Gaelic name for the tree
three times, followed by the English name, and finally
the names “Aldaron,” “Daghda” and the Guardian of
the particular tree you are working with. Knock three
times and break contact. The tree is Awakened!

Concerning appropriate verbal incantations for this

work, use one that is sacred to you or reminiscent to the
Sylvan Wizards and Pheryllt Dragon Priests, such as
those suggested by Douglas Monroe. I was at first
skeptical of the “Charm of Making” being a reiteration
of some Hollywood nonsense, from the movie “Excal-
ibur,” but as it turns out, it may be authentic after all.

Anail Na’Drack, Uthvass Bethudd, Dochiel Dienve.

258
 THE SYLVAN FOREST CATALOGUE
SYLVA DRUIEACHD
OGHAM

THE ALDER TREE

Elvish-Celtic Name/Letter: Fearn/”F”

Druid Guardian: Forann
Archetypes & Deities: Strength, Bran the Blessed
and Macha.
Quadratic Element/Colour: Fire/Crimson
(‘flann’)
Polarity: Male (solar)
Month of Cor Anar: January
Sacred Animal/Bird: Fox, Ram/Gull (‘faelin’)
and Ravens
Gemstones: Beryl, Serpentine and the Gold Elf-
Stone.
Ffayrie Herb(s): Fern
Traditional Uses: Charcoal, dye, and housing
foundations.
Divinatory & Energy Expressions: Foundation,
protection, guidance, resistance to
water/enchantment.

Oghamic lore attributes the Alder Tree to the element of

Fire; however, an investigation into its mysteries would
reveal that it also has an affinity for water because Alder
wood holds up quite well against it. In fact, Fearn is
capable of actually living in water. Parts of “water-
259
towns” like Venice are built on piles of Alder wood.
Since the element of Water and the magick of enchant-
ment and glamour are so closely related, this Ogham
will ward away such when used as a talisman, protect-
ing against an enchantment from others. Because of its
unique aquatic growing ability, it represents a bridge or
link between this world and the Otherworld, as well as
“bridges” in general.

One of the signs that this is a Fae tree is that when it is

first cut, it will appear as though it were bleeding. Such
omens forced the ancients to consider that maybe this
wood should not be often cut, and so there is a mystical
taboo or “geas” concerning its use (though it often is
used.) It allegedly makes the best charcoal and the bark
yields a blood-red dye. Fresh shoots produce a cinna-
mon-shaded dye. These Fire Element and red attributes
are most likely the reason for, or the result of, its use in
battle.

According to the “Cad Goddeu,” the Alders were at the

head of the battle, “first in the foray,” right there on the
front line. Warriors sought Alder wood for their shields.
The blood-like sap of Fearn is equally reminiscent to
the wounds endured in battle, like those of Bran the
Blessed. Alder energy drives the warrior spirit, allowing
one to stand fast in battle or conflict, or when
confronted with an overabundance of external press-
ures. Just as the head of Bran arrived in the midst of
battle to reveal important prophecies, so must the Elvish
Wizard be open to the inner voice at all times. Wards of

260
this wood, meaning wands used as protective talismans
or amulets to keep away certain energies, are highly
effective. Of course, to obtain one by Wizardwood you
would have to touch the tree with a blade, which is
taboo except by the most adept of Elvish Wizards. Ask
the spirits of the tree to enter the ward and to aid in
safeguarding against will, magick and enchantment of
others toward you, your family, and/or the owner of the
ward.

Sometimes, Alder is used for medicinal purposes. The

inner bark can be boiled in vinegar and used to anoint
the skin to remedy various skin conditions, it tightens
gums when used as a mouthwash (or soothes a tooth-
ache) and can even be used to help treat and kill head
lice as well as helping the scalp recover afterward. [As
with any folk medicine mentioned within these leaves
(pages,) the present author suggests a more thorough
investigation on the part of the seeker (reader) concern-
ing homeopathic and holistic medicine before self-
treating with any herbal suggestions.]

THE APPLE TREE

Elvish-Celtic Name/Letter: Quert, Queris/”Q”

Druid Guardian: Qualep
Archetypes & Deities: Empress, Avalon,
[C]Kerridwen and Mannan Mac Lyr.
Quadratic Element/Colour: Water/Green (‘quair’)
Polarity: Female (lunar)

261
 Sacred Animal/Bird: Unicorn/Hen (‘querc’)
Gemstones: Rose Quartz and the Silver Elf-
Stone.
Ffayrie Herb(s): Wild Strawberry and Rosebush
(‘quenda.’)
Traditional Uses: Dietary (fruit) major food of
the Elves, drinking (cider,) woodcarving,
and the “Silver Branch” (or “bough”)
Apple Wand.
Divinatory & Energy Expressions: Love, beauty,
the union of mind and spirit between
lovers, eternal life (perpetual youth),
abundance, fertility and healing.

Most scholars interpret the name of the Isle of Affalon

(Avalon) as the “Isle of Apples,” also known as the “Isle
of Glass.” Both the Apple and Avalon have a peculiar
connection to the Elven-Ffayrie Otherworld. An exam-
ination of Avalon using the most ancient of resources
will reveal that it was called “Apple-land,” and most
likely was home to an orchard or elaborate set of
groves. The priestesses maintained a mystical tradition
sacred to the Silver Ray and used the Apple Wand in
their ceremonies. The Craebh Ciuil or “Silver Bough” is
used for healing, beauty, peace and harmony, as well as
Otherworld Magick. The Apple Branch is also the
central tool to the magick that would summon or call
the Fey. Lore suggests that it is a forked branch,
unpainted, with three silver bells hanging on white,
silver or blue ribbon.

262
Another reason for the tree being sacred is that when the
fruit is cut in half, you can see the image of the
pentagram, the five-rayed star. Quert is sacred to the
harvest, the festivals of Lughnassadh and the Autumn
Equinox. A toast of cider is always conducted in the
honor of the Apple Tree Spirits at the beginning of
harvest as a means of blessing and consecrating the
harvest efforts. All of the hybrids now common
throughout the world emerged from the original Crab
Apple tree. The fruit itself helps those with asthma or
chronic pneumonia sufferers.

THE ASH TREE

Elvish-Celtic Name/Letter: Nuin, Nwyn,

Nion/”N”
Druid Guardian: Nebgadon
Archetypes & Deities: The World/Universe,
World Tree, Lugh, Ogma, and
Odin/Woden.
Quadratic Element/Colour: Air/Green or Clear
(‘necht’)
Polarity: Crystalline (reflective to any polarity)
Month of Cor Anar: March
Sacred Animal/Bird: Adder or Serpent/Snipe
(‘naescu’)
Gemstones: Sapphire and the Green or
Crystalline Elf-Stone.
Ffayrie Herb(s): Magic Mushroom (‘fly agaric’
in Europe, ‘psilocybin’ otherwise)

263
 Traditional Uses: Spears, maypoles, pool cues,
paddles, oars, hockey sticks, wands,
dream pillow herbs, sea/water magick and
healing.
Divinatory & Energy Expressions: Triumph,
completion, overview, protection,
overcoming mental strife, and the ‘World
Tree’ that links the inner and outer worlds.

There are three main wands of the Sylvan Tradition –

excluding the Apple Branch just mentioned. They are
the Oak, Ash and Thorn. While the Celtic Drwyds are
best known for their Oak wands, the Spear of Lugh
(Gift of Faeire) was fashioned from Ash wood. The
original Elven wands were therefore of Nuin, in
imitation of the spear, and often carved into a spiral,
like a Unicorn’s horn, always representing the Air
Elemental alignment. Ogham tools constructed from
Ash wood are used for inspiration, enlightenment and
naturally, knowledge.

Nwyn is the most likely candidate for a “Tree of Know-

ledge” or “World Tree” (Yggdrasil) often referred to in
Nordic-Elven lore, or even the Kabbalah for that matter.
This tree represents the microcosmic-macrocosmic Uni-
verse and is used to model the different levels of
existence (dimensions) as different branches. Elves will
often refer to the Middle World or physical plane as
“Mid-Branch.” Being completely crystalline in nature,
the Ash tree actually has the ability to be one sex for a
while and then switch. The bark is used to reduce fever.

264
The leaves can be used to remove toxins from the
system in the form of a laxative, and/or in the treating of
snakebites. The sap can aid in relieving kidney stones
and bladder infections. When the leaves are unavailable,
the bark is often used with similar results.

THE ASPEN TREE

Elvish-Celtic Name/Letter: Eadha, Aethin,

K’emmir/”E”
Druid Guardian: Essu
Archetypes & Deities: The Tower, Brighid,
Rhiannon and Keyne.
Quadratic Element/Colour: Water/Silver or Red
(‘erc’)
Polarity: Female (lunar)
Other Trees Sharing the Current: Poplar &
Cottonwood
Sacred Animal/Bird: White Mare/Swan (‘ela’)
Gemstones: Grey Topaz, Opal and the Silver Elf-
Stone.
Ffayrie Herb(s): Bracken
Traditional Uses: Shapeshifting magick,
divination, shields and Rites of Passage.
Divinatory & Energy Expressions: Overcoming
barriers and problems, facing fears,
overcoming death, working through
emotional distress and matters of
ambition.

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The Aspen Tree is aligned to the use of intuition and the
uncovering or revelation of secret or hidden knowledge.
Long have Wizards sought this tree for its oracular
properties. From the meditative state of the Body of
Light, the winds through the leaves and makes both a
sound and flickering sight that is conducive to scrying
and receiving visions and prophecies. Slightly more
robust, the Poplar and Cottonwood Trees carry the same
energy currents. The Cottonwood, particularly, is more
highly aligned to the masculine/solar polarity, and is
known as the “Giant Aspen.”

Eadha represents the mysterious lessons that are

necessary to have overcome in order for spiritual
completion on the Earth Plane, and finally the “Grand
Ascension.” The Aspen Tree has many associations with
death as both Jesus and Judas of the Judeo-Christian
tradition were hung on Aspen Trees – well, actually
Judas hung himself. Wands and Talismans of the Aspen
will represent the overcoming of death or bad habits.
They are also used in rites of “karmic balancing” and
revenge. The measuring rod used to fit coffins to people
was often made of Aspen wood. But Aspen is not the
last of the Ogham Trees, it is the nineteenth, reminding
us that there does exist some other step after the
physical transition of death.

The “Doctrine of the Transmigration of Souls” is carried

both by the Elven-Ffayrie and those descending
Wizards and Druids of the Elvish School of Pythagoras.
The doctrine states that the spiritual egg of true exist-

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ence at the very center of our being is not tangible, and
is not destroyed when the physical body or vehicle
perishes. It instead extends its own light outward to
make a vehicle to carry it through the spirit world. If
more lessons must be learned, the Light Body or
spiritual self will find another catalyst or vehicle in
which to access the knowledge, sometimes called
reincarnation. This continues until physical Ascension
takes place, and the being or spirit is so full of light that
physical incarnations are no longer necessary, except for
the purposes of teaching others if that self-actualized
individual personality so wills it. The Aspen Tree does
not have many medicinal uses, save one: Nature’s
Aspirin. The bark is powdered and admin-istered
(perhaps in capsules) to relieve fevers and mild tension
(pain).

THE BEECH TREE

Elvish-Celtic Name/Letter: Phagos, Sultan,

Atarya Dwyrion/”Ph”
Druid Guardian: Pharon or Oberash (Alba-Sun)
Archetypes & Deities: The Sun, Virgil,
Grandmother of the Forest, Ogmha and
Oenghus mac Og.
Quadratic Element/Colour: Skyfire or Water/
Orange-brown or Sky Blue
Polarity: Female (lunar) usually, otherwise
reflective.
Sacred Animal/Bird: ‘Draig-Teine’ or FireDrake/

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 Crane or Bluebird
Gemstones: Fire Opal, Blue Topaz, Azurite and
each Elf-Stone individually.
Ffayrie Herb(s): Morning Glory
Traditional Uses: Writing tablets, book covers,
woodcraft, tree communication.
Divinatory & Energy Expressions: Archaic
knowledge, writing, communication, the
Summer Solstice (Alban Heruin), runes,
victory, and letting go of old patterns.

The Beech Tree is one of the secret Ogham characters

that seem to have been incorporated later into the
system, possibly by reconstructionists themselves. It is
not included in any of the traditional versions of the
Ogham, though it does appear in the first line of the
“Cad Goddeu.” The Beech and the Oak trees are the
subject of the first quatrain of the prose, and the two
share a connection, representing the ultimate Godpar-
ents of the Forest (Atarya Dwyrion.) Elvish lore will
usually depict Phagos as the feminine counterpart of the
masculine Oak.

Phagos is a sacred tree to both Elves and Dragons.

According to lore, it is the most closely aligned to
humanoid energies, and the Dryad within is the easiest
to communicate with. In spite of its ease of use, the
Beech Tree is usually slighted out of all texts on Tree
Magick based exclusively on the “New Age Ogham.”
Communication is simply a part of this current, how-
ever, and in addition to making writing tablets, hard-

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cover books of old often used Beech wood. Phagos may
also be a useful current to aid in working with ancestral
spirits. The Beech Tree also produces an edible nut
called a “mast.” Excellent cooking oil can be derived
from it.

THE BIRCH TREE

Elvish-Celtic Name/Letter: Beith, Beithe, Beth,

Belwen/”B”
Druid Guardian: Boibel
Archetypes & Deities: The Stars, New Moon,
Bel, and the White Goddess,
Quadratic Element/Colour: Air/White (‘alban’ or
‘ban’)
Polarity: Female (lunar)
Month: November (New Year)
Sacred Animal/Bird: Cow/Pheasant (‘besan’)
Gemstones: Flourite and the Silver Elf-Stone.
Ffayrie Herb(s): Fly Agaric Mushroom
Traditional Uses: Wands, broomsticks, protection
for children and wards.
Divinatory & Energy Expressions: New
beginnings, renewal, fertility, cleansing,
purification and birth.

The Birch Tree marks the New Year and so it is sacred

to the time of Samhain. Its purifying current is called to
drive out the old spirits and static energies of the old
year. Such is the primary function of the ‘magickal

269
broom,’ and not physical flight. Old folk magick
ceremonies will often begin with the sweeping out of
the area as a means of neutralizing the energy of the
magickal workspace or Nemeton. The flying aspect of
the witchcraft tradition emerged from the use of the
mushrooms that grew in the Birch shade and provoked
“spirit flight” when ingested. Such methods of “astral
travel” would lead seekers into the Otherworld via
hallucinogens. [These practices of “shadow magick” are
used by the Elven-Ffayrie, but because of the current
legal restrictions on mushrooms, there is a moral
dilemma in describing or advocating their use.]

Beith is a symbol of new beginnings because the tree is

known for producing new trees from the twigs that fall
from the parent trees. It is also the first tree of the
Ogham tradition and so it is commonly the first forest
lesson encountered by Druid students. Only from a
positive result concerning the ability to awaken, comm-
unicate and utilize the current of the Birch Tree, the
Bardic (first degree) graduate of Element-alism would
be permitted to enter the Ovydd training of the second
degree. The New Year marks the transition into the
“Dark Half of the Year” from Samhain to Beltane.
Though not observed even close to November, the Birch
Tree is most closely aligned to the energy of the Spring
Equinox (Alban Eiler) forcing many scholars to quest-
ion the validity of the accepted “Tree Calender” of
reconstructionists.

The Birch Tree is the ‘Lady of the Woods,’ often replac-

270
ing the Beech as the Silver Pillar (next to the Ash/Yew
and Oak) in the Forest Magickal Tradition. Medicin-
ally, the oil from the bark can be used to make a skin
lotion, which helps a variety of skin conditions. The
buds of the Birch flowers are used to help stomach
pains and ulcers. Chewing on twigs will help in keeping
the teeth clean, and a tincture of the leaves and/or bark
will help relieve mouth soars. The teas and tinctures
have a purifying quality that causes frequent urination
when ingested. The oil in the bark can be used to repel
insects. Apparently, modern scientists have discovered
that a chemical in Birch known as “methyl,” makes this
all possible.

THE BLACKTHORNE TREE

Elvish-Celtic Name/Letters: Straif, Straife/”St,”

“Z”
Druid Guardian: Stru
Archetypes & Deities: Temperance (needed,) The
Falling Tower, The Arch Druid, Scathach
and Skadi.
Quadratic Element/Colour: Earth/Purple or
Bright (‘sorcha’)
Polarity: Female (lunar)
Other Trees Sharing the Current: Plum (‘emrys’)
Sacred Animal/Bird: Wolf and Black Cat/Thrush
(‘stmolach’)
Gemstones: All three Elf-Stones combined.
Ffayrie Herb(s): Stinging Nettle

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 Traditional Uses: ‘Thunder and Lightning Staff’
or ‘Dark Staff’ (a.k.a. ‘shillelagh,’) cudgel
weapons and warding against evil and
illness.
Divinatory & Energy Expressions: Cleansing,
control, operating by force, confusion,
restraint, resentment, sudden change or
renewal, strife and protection.

The Blackthorne, also called the “wishing thorne” and

the “faerie tree,” represents the active dark side of
Nature. The thorns can be carried or used as a symbol of
the “Ffayrie Tradition.” When allowed to grow wild, it
forms an impenetrable bramble, yet it is important to
clarify that when allowed to grow, Blackthorne is a tree,
not a bush. In the physical Green World, the hedge of
thorns helps to hide a grove as well as secret portals to
the Otherworld. Using the divinatory or metaphorical
symbolism for divination, the same hedge represents
barriers and distractions causing confusion and anger.

Dark Power is not restricted to Dark Elves and actually

has nothing to with the Unseelie. The darkness and
shadows often hide those parts of ourselves that we
don’t always want to accept, like the Shadow Self.
When we see how we handle frustration and anger,
often we are left to deal with aspects that we do not like
and want to change. You can’t change the fact that
sometimes you get thwarted on your path and will come
across barriers and challenges. You can change your
reaction and increase your ability to cope with and han-

272
dle these struggles in life. In Olde English, to “suffer” is
to “experience.”

The Shillelagh or “Sylvan Blasting Rod” is made from a

Blackthorne branch and has runes of power burned all
along its surface. The actual engravings have worn
away over time, but lore suggests that a repetitive
sequence of names and words of power is most likely
what would be inscribed thereon. In spite of its many
titles, this is not a tool of malevolence. On the contrary,
it was used to protect against such malignant energy in
an active manner, so as not to leave the “white witch”
defenseless against the “Dark Arts.” Strength, wisdom
and self-actualization occur when you can face and
control your dark nature without being controlled by it.
It cannot be healthily suppressed as “evil,” because in
doing so you are rejecting a part of yourself. Black-
thorne tea concocted from powdered bark, induces a
calming effect, as is common with Ffayrie trees that
when ingested, help to slow one’s vibration down to the
Green World frequency. Straif produces a purple berry
called a “sloe,” which is a necessary ingredient for
“sloe-gin” alcohol. Ink and dye is also made from the
sloe berry. Blackthorne is sacred to Samhain primarily,
followed by Beltane.

THE CEDAR TREE

Elvish-Celtic Name/Letters: Chakris/”Ch”

Druid Guardian: Shavae

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 Archetypes & Deities: The Sacred Grove,
Brighid and Arianrhod.
Quadratic Element/Colour: Air/Blue and Green
or Pale Yellow.
Polarity: Masculine (solar)
Sacred Animal/Bird: Ewe/Goldfinch
Gemstones: Yellow Chrysopraise and the Gold
Elf-Stone.
Ffayrie Herb(s): Juniper
Traditional Uses: Incense of purification, space
and home blessings, calling and
summoning spirits.
Divinatory & Energy Expressions: Height of
psychic awareness and spiritual abilities
and knowledge of all times and places.

Cedar is not a traditional Ogham. Its character was

added with the other four glyphs of the 5th Aicme, an
“aicme” being a group of five Ogham letters of “fedha”/
“fews.” The wood was considered most sacred in
“binding” spirits so conjured, which made it the
prominent wood used in Solomon’s Temple. While
some “New Age Ogham” revivalists have called this
rune, “the Grove,” after the Ceder Tree’s ability to
purify the area of the Grove Nemeton. The rune,
however, is more appropriately dedicated to the Cedar
Tree itself.

In Forest Magick, Cedar wood and essence is

commonly used as a purifying incense, like Shaman’s
Sage. The smoke is best utilized for consecrating the

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Circle of Power, especially for purposes of spirit
summoning, ancestral work, or any Babylonian-Sumer-
ian rites. It is called the “Tree of Light,” making it
sacred to the Imbolc Alardan and also Alban Arthuan/
Yule, mainly because it is an evergreen.

THE CHERRY TREE

Elvish-Celtic Name/Letters: Oadha/”Da,” “Dh,”

and “Th”
Druid Guardian: Ambash
Archetypes & Deities: The Wild Hunt, Herne and
Pan
Quadratic Element/Colour: Fire/Burnt Umber
Polarity: Masculine (solar)
Sacred Animal/Bird: Bear/Red-Tailed Hawk and
the Phoenix.
Gemstones: Obsidian, Sard(onyx), and the
Crystalline Elf-Stone.
Ffayrie Herb(s): Cherry Fruit & Flowers
Traditional Uses: Communication with animals
(brown magick,) kindling sacred fires,
declaring and ending wars and
woodcarving.
Divinatory & Energy Expressions: Sweetness,
joy, delight, passion, love, conflict,
competition and attraction.

This is a popular wood for art and woodcraft because of

its distinct coloration and the ease of workability. Cher-

275
ry wood is naturally charged to amplify the will, and
makes a good wand for alchemy or transformation
magick. The current can be used for workings to further
an existing war or end and prevent them. The Cherry
Tree is symbolic of sexual passion and the power and
intensity of the orgasm. It is sacred to Beltane and
Midsummer or Alban Heruin. Oadha is not a Ogham
Tree and yet it seems incomplete not to consider it.

THE ELDER TREE

Elvish-Celtic Name/Letters: Ruis, Ysgawen/”R”

Druid Guardian: Ruben
Archetypes & Deities: The “Hanged Man,”
Vulcan, Boann and Nikneven.
Quadratic Element/Colour: Earth/Blood Red
(‘ruadh’)
Polarity: Crystalline or Female (lunar)
Month: The 13th Month (Samhain)
Other Trees Sharing the Current: Bourtree
Sacred Animal/Bird: Badger and Black
Sow/Pheasant or Rook “rocknat.”
Gemstones: Bloodstone, Red Jasper and the
Crystalline Elf-Stone.
Ffayrie Herb(s): Nightshades
Traditional Uses: Exorcism, banishing,
regeneration magick, elderberry wine and
faerie-sight ointment.
Divinatory & Energy Expressions: Self-reflection
(examination) the end of a cycle,

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 completion, change and crossroads.
NOT TO BE CUT FOR WOOD!!!
THE LEAVES ARE POISONOUS IF
INGESTED!!!

Some superstitious folklore mistakenly calls the Elder

Tree an ‘unlucky tree.’ Elvish lore simply says that it is
unlucky to cut one down, bring inside and/or grow
indoors. Those who cut them might fall to misfortune
and death, and thus you have been warned of this Forest
Code now. Elder Knowledge is ‘Crone Knowledge,’ and
should be protected and preserved, much like the elders
of a society and their folk memory. For Ovydd Ogham-
ancers, the Ruis current is one of the most difficult to
awaken for ‘Tree Communication.’

The Elder Tree is not large, only 30 feet high at

maturity, but it is powerful and resilient. Elder is a
strong wood and can withstand varying conditions. The
bark of the deadwood can be used to make a very dark
dye and the leaves yield a deep ‘forest green’ dye that
Ovate Druids would often use to color their cloaks.
When mixed with alum and salt, the wood will make a
deep violet dye. The Elder is a sacred Elven-Ffayrie tree
apart from the Ogham, and its sap yields a Faerie-sight
ointment. A headdress of deadwood twigs will enable its
wearer the same ability.

As stated above, the Elder is the “Crone of the Forest,”

the “Venerable Mother.” She is so sacred to the forest
people that her wood is protected by the geis, taboo to

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be removed as livewood (even to Wizards.) Those who
use the wood for furniture and miscellany are haunted
by the spirits of the wood, and come upon misfortune.
[The destruction of an ancient Elder and Thorn Elven-
Ffayrie forest to make room for a DeLorean plant in
Ireland resulted in the disappearance of the company
altogether.] Trees thought to be of a “dark nature” or
“unlucky” actually tend to do the best at ridding a space
of negative energy or clearing away illness. A tincture
of Elder Flow’r will purify the bloodstream if ingested.
The leaves can be used to form a solution that can be
used externally for dressing bruises and swellings and
makes a harmless pesticide. The berries are rich in
Vitamin C and are used to make a delicious wine. They
can be boiled down to make a shampoo that will have a
darkening effect on the hair.

THE FIR/PINE/ELM CURRENT

Elvish-Celtic Name/Letters: Ailim, Ailm, Elma,

Ffynidwydden, Pinwydden/”A”
Druid Guardian: Achab
Archetypes & Deities: Green Man or Horned
One, Merlyn, Abban, Am-Mesh (Gaea,)
Arianrhod and Sezh
Quadratic Element/Colour: Earth (subordinate:
Fire)/Jade Green, Light Blue or Speckled
(‘alad’)
Polarity: Masculine (solar) but strongly aligned
to the Earth Mother.

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 Other Trees Sharing the Current: Redwood
Sacred Animal/Bird: Cow, Stag or Deer/Lapwing
(‘aidhirdeog’)
Gemstones: Moss Agate and all three Elf-Stones
combined or by current.
Ffayrie Herb(s): Cowslip
Traditional Uses: Forest Magick, regeneration
magick, Earth-wands, torches and
firewood for sacred fires.
Divinatory & Energy Expressions: The Elves,
ancient knowledge, primal power, high
views or objectivity, penetration, strength
and the eternal Earth-memory.

Trees of the Fir/Pine/Elm current represent the pure

primal Earth current that connects all life in the Green
World of Nature. Elm, particularly, has been singled out
as the ‘Tree of Elves’ and is not used for woodwork, per
taboo, and it has a hard resistance to being split. As a
result of the now frequent ‘Dutch Elm Disease,’ the
species is not often planted anymore. Overcoming this
barrier shows the strength of the Elm. Clearly the Elm
shares many of the same spiritual attributes as the
Fir/Pine Ogham and so it is included with them in this
treatise. It has a connection to rites of invisibility,
agricultural magick and protection.

Fir and Pine Trees are tall and slender in comparison to

the Elm. They are also evergreen while the Elm is
deciduous. The tallness of the Fir, Pine and Redwood
varieties of tree show their “objectivity” and “high

279
views,” that is their ability to see clearly and judge
fairly. Because of its nature to grow new trees from old
sprouts thought to be dead, the Fir-Pine is a symbol of
endurance, eternal life, and of course, regeneration.
While we might scientifically divide this curr-ent into
hundreds of subspecies and hybrids, all of them
represent the ‘Middle Pillar’ and carry the energy of the
Green Ray in its purest form. The ease of commun-
ication and use of these trees in Sylvan Magick have led
me to suggest that an apprentice work with this forest
current before the others like Birch and Beech. The
Ailim current is useful for growth and fertility spells for
both the “Green World” and personal needs, as well as
rituals and ceremonies pertaining to marriage and
relationships. The Fir Tree is a source of charcoal, tar
and turpentine.

THE FURZE/GORSE TREE

Elvish-Celtic Name/Letters: Ohn,

Piswydden/”O”
Druid Guardian: Oise
Archetypes & Deities: The Sun, Lugh and
Adraste.
Quadratic Element/Colour: Fire/Yellow and
Gold (‘odhar’)
Polarity: Masculine (solar)
Other Trees Sharing the Current: Spindle
(‘gwyrthed,’) the Linden Tree (‘ohum’)
and Basswood or Lime tree.

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 Sacred Animal/Bird: Rabbits and Bees/Scrat
(‘odoroscrach’)
Gemstones: Periodot and the Gold Elf-Stone.
Ffayrie Herb(s): Heather
Traditional Uses: Honey, food for animals,
fertility magick and purification.
Divinatory & Energy Expressions: Wisdom,
spiritual fulfillment, optimism, projection
(like rays) and protection.

To call this Ogham a tree is stretching a bit, but it is a

woody hedge plant and was sacred enough to be
mentioned in the ancient “Cad Goddeu: Battle of the
Trees.” [Interestingly, not all trees that appear in the
prose are documented currents. Some scholars believe
the Battle of the Trees was a skirmish to determine rank
and stature in the Oghamic Tradition] This low prickly
shrub (not typically taller than a man) is used for
purification when present and/or is burnt as incense. If
you find it difficult to find or work with this energy
current, find a tree (perhaps the Linden Tree) of similar
properties of which to make your “Ogham Wand,” and
draw on that energy to aid in your work with Ohn.

The Gorse-Furze bush is closely related to Broom.

“Ohun,” the Linden Tree, also shares its current, and is
a good substitute when working with this energy [but
Americans without access to a Gorse bush probably are
not going to find a Linden Tree nearby either.] Not only
is Ohun sacred to the Stars, but also to the magick and
enchantment of love, beauty, glamour and personal att-

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raction. Its metaphysical color is orange (as opposed to
yellow) but it retains the alignment to Fire. Finally,
another version of Linden is Basswood.

THE HAWTHORNE/WHITETHORNE TREE

Elvish-Celtic Name/Letters: Huatha, Huathe,

Huath/”H”
Druid Guardian: Huiria
Archetypes & Deities: Judgment, Balance,
Olwen and Hurle
Quadratic Element/Colour: Fire/Violet, Purple or
“Terrible” (‘huath’)
Polarity: Crystalline
Month: April
Sacred Animal/Bird: Dragon or Goat/Night
Raven (‘aadaig’)
Gemstones: Amethyst, Tanzanite and any related
Elf-Stones.
Ffayrie Herb(s): Primrose Flow’r and May
Blossoms.
Traditional Uses: Love and marriage rites, wands
and wards acquired between April 21 or
Beltane (May 1st) and the end of May.
The wood is not usually taken otherwise
or is grown locally for magickal protect-
ion.
Divinatory & Energy Expressions: Purity,
restraint, chastity (but also love and
marriage proper) and prosperity.

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Huatha is a Ffayrie tree with an geis (taboo) on its wood
removal during anytime except that which is prescribed
above. Staves, wards and wands of Hawthorn have
powerful protective properties, particularly against
magick and spells of others. This wood is used to make
the Whitewand, just as the Blackthorne wood is used to
make the Darkstaff. Remember to take the wood only in
May as it is clearly sacred to the Beltane threshold, and
even then with ceremony, preferably by an Adept
(Master) Forest Wizard. Without doing so, the wood
will bring misfortune to the bearer as a result of
disturbing these spirits.

While they are typically cut back to form a “haw” or

hedge, the hawthorn can live a long time (by the even
tree standards) as well as reaching dozens of feet in
height. In fantasy stories and faery tales, Hawthorn
wood forms barriers or walls around enchanted places
and castles. Elven-Ffayrie lore refers to it as the
‘Wishing Tree.’

Medicinally, the Hawthorn berries can act as a blood

thinner, which can relieve heart problems. A tea from
this berry makes a mild calmative or aid for insomnia. If
the leaves are added to this tincture, it can help a sore
throat or added to a grain alcohol for the same result.
The leaves are smaller than Oak, but quite similar in
appearance.

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 THE HAZEL TREE

Elvish-Celtic Name/Letters: Coll, Koll/”C” &

“K”
Druid Guardian: Cai (Kay)
Archetypes & Deities: The High Priestess, Star
Mother (Goddess,) Llyr and Mannan mac
Llyr.
Quadratic Element/Colour: Water/Midnight Blue
or Brown (‘cron’)
Polarity: Feminine (lunar)
Month: July
Sacred Animal/Bird: Salmon/Crane
Gemstones: Lapis Lazuli, Sapphire and the Silver
Elf-Stone.
Ffayrie Herb(s): Bullrush
Traditional Uses: ‘Dowsing Rods,’ wands,
divination sticks, baskets and thatch work.
The nuts are used for love spells and to
make drinks to induce ‘Spirit Vision.’
Divinatory & Energy Expressions: Manifestation
of creativity, divination, intuition, spirit
vision and skrying.

The Hazel Tree appears to us as a current of great

insight. Its nuts fall into lakes to feed the “Salmon of
Wisdom.” The stream of Hazel-Salmon is the energy of
“inner knowledge,” that which is often sought in
divination or in accessing the Akashic Records of
Omniscience, “the perfect knowledge of all things.”
Hazel rods can be used to form divination sticks, which

284
when tied together or carried in a bag, represent a
powerful protective amulet. The branches, usually ones
found that are “forked,” make good ‘dowsing rods,’
tools of muscular energy-testing for finding water or
tracking “ley lines.”

The “Hazelnut Tree” is commonly depicted in lore as

the “Tree of Sacred Knowledge,” which concerns the
true nature of the self and the Universe, and should not
be confused with Eden’s “Tree of Knowledge,” which is
metaphoric. The nuts of the tree are edible, and can be
powdered to make a drink that can induce “spirit
vision,” as well aid in relieving colds and related sore
throat symptoms. The Water Element is strong in the
Koll current, especially when it is frequently found
around water. The energy is most similar to that found
with the Willow Tree.

THE HEATHER & MISTLETOE CURRENT

Elvish-Celtic Name/Letters: Ur (Heather) &

Uchelwydd (Mistletoe)/”U” & “W”
Druid Guardian: Uriath
Archetypes & Deities: The Hermit, All Heal,
Freya and Grainne
Quadratic Element/Colour: Air/Purple or
“Resinous,” (‘usgdha’)
Polarity: Crystalline
Sacred Animal/Bird: Bee and Lion/Lark
(‘uiseog’)

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 Gemstones: The Three Elf-Stones.
Ffayrie Herb(s): Heather and Honeysuckle.
Traditional Uses: Healing, attracting rain and
perfume (Heather)
Divinatory & Energy Expressions: Healing,
clarity, reviving, All-Heal and passion.

There are two types of Heather: red and white. The Red
Heather attracts passion and is a symbol of sexual
energy and lust. The White Heather wards against
passion and sex and symbolizes purity and chastity. The
Red Heather is sacred to, and picked, at Midsummer or
Alban Huruin, while the White Heather is aligned to the
Spring Equinox or Alban Eiler. As you may have
guessed, Heather is one of those Ogham currents that
really is not a tree. In some translations of the Oghamic
system, this runic character is actually represented by
the Mistletoe, which Elven and Drwyd lore would
suggest is the most sacred of all herbs. Both Heather
and the Mistletoe share similar attributes.

Mistletoe lore is mainly the product of the Celtic

Druids. It was considered most sacred when found on
the Oak Tree, a rare but very possible event (in spite of
the beliefs of modern skeptics.) It is sacred to the Air
Element because it passes itself along the tree top
canopies and does not root in the ground. When cut
with the Druid’s Sickle, a white linen sheet would be
placed below to catch it, being sure that the sacred herb
never touched the ground. This herb was then consec-
rated and used in all herbal medicines, giving the Mist-

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letoe the folklore name “All Heal.”

THE HOLLY TREE

Elvish-Celtic Name/Letters: Tinne, Celynen/”T”

Druid Guardian: Teilmon
Archetypes & Deities: The Golden Chariot, the
Holly Man/King, Ares and Govannan.
Quadratic Element/Colour: Fire/Dark Gray
(‘temen’)
Polarity: Solar (masculine)
Month: June
Sacred Animal/Bird: Warhorse and Warhound/
Starling (‘truith’)
Gemstones: Ruby and the Gold Elf-Stone.
Ffayrie Herb(s): Monk’s Hood (Aconite)
Traditional Uses: Spear making (combat and
protection), Midwinter/Yule, chariot
wheels, charcoal and grown to bring good
fortune and ward off evil.
Divinatory & Energy Expressions: Movement,
vigor, ‘Best in Fight,’ holiness and
sacredness, the Wheel of the Year (Cor
Anar,) and Nature’s cycles.

Many of the modern day customs of Christmas emerge

from the pre-existing observations of Elvish Drwyddon,
the ancient and national religion of the Celtic people
who dominated the British Isles and Irelands as well as
the European mainland. The Holly Tree, a small ever-

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green, may have been the first “Christmas Tree,”
although all evergreens are sacred to winter and the
festivals celebrated during that season. The red Holly
berries hang like ornaments and at a glance, the red and
green symbolism is easily recognizable. The three
sacred herbs of Yule match the three Ogham herbs:
Holly, Ivy and Mistletoe, although Holly is actually a
tree.

It is beneficial to grow a Holly Tree in your grove or

garden to attract positive energy and ward against the
negative currents. Holly wood burns well when still
green (freshly cut,) but it is taboo and against the Faerie
Code to do so. Burning undried wood, particularly a
species held so sacred to the Elven-Ffayrie, is blas-
phemous. The boughs or wands can both summon and
repel lightning. The alignment to war and conflict
concerns the ongoing struggle for supremacy between
the Oak King, ruler of the “light half of the year” and
the Holly King who is keeper of the “dark half of the
year.”

The Tinne current actually shares many of the same

energy as the Oak, and with good reason. The only
major difference aside from the obvious size is that
Holly is an evergreen and Oak is not. At Midsummer
(Alban Heruin) the Oak King loses the battle over the
Sun’s control to the Holly King who yields it back to
the Oak King on Holly Day, or approximately Yule.
This is all metaphorical, and the lore is used to describe
and explain the properties and polarity of natural forces

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at varying times of year. In addition, a good detoxifying
tea can be made from Holly leaves.

THE IVY CURRENT

Elvish-Celtic Name/Letters: Gort, Uruin,

Eiddew/”G”
Druid Guardian: Gahth
Archetypes & Deities: Justice, the Golden Spiral,
Swan Maidens, Cuchulain,
C(K)erununnos and Orion.
Quadratic Element/Colour: Earth/Sky Blue
(‘gorm’)
Polarity: Feminine (lunar)
Month: September
Sacred Animal/Bird: Boar/Swan (‘geis’)
Gemstones: Chryso(beryl) and any related Elf-
Stones.
Ffayrie Herb(s): Lichen and Moss.
Traditional Uses: Exorcism rites and used to
make the spiral that wraps around natural
wands.
Divinatory & Energy Expressions: Cooperation,
healing and the ‘inner spiral.’

In the helix growth pattern of the Ivy, the Elves observe

the ‘Golden Spiral’ or the entwining of the DNA struc-
ture. While not usually thought of as a tree, the Ivy does
possess the ability to develop bark and grow strong
when allowed to. The Gort current unifies the spiral and

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the wand. A spiral (sometimes fashioned of metal) is
sometimes wrapped around the length of a wand, or for
the true herbalist, this would be the Ivy itself. The spiral
represents creation and so incorporating it with magick-
al tools gives them an “active” quality. It is sacred to the
Autumn Equinox or Alban Elved.

THE MAPLE TREE

Elvish-Celtic Name/Letters: Shorin/”Sh”

Druid Guardian: Mabon
Archetypes & Deities: Ymir the Giant (Norse)
and Mabon (Celtic.)
Quadratic Element/Colour: Fire/Fiery Red,
Orange or Amber
Polarity: Masculine (solar)
Sacred Animal/Bird: Fox/Horned Owl
Gemstones: Gold Elf-Stone, particularly the
Tiger’s Eye.
Traditional Uses: Spells of binding, strength and
unity of the family, maple syrup and red
and orange-rayed magick.
Divinatory & Energy Expressions: Energy
(vibrancy), strength, good fortune, family
life and transformation.

The Maple Tree is not one of the traditional Oghams. In

fact, it is not found anywhere in Oghamic lore. I have
included it here because North Americans and Canad-
ians have a lot of access to this current, and it is power-

290
ful one. Maple does not make an appearance in the Cad
Goddeu. The ancient Druids of Britain and Ireland,
where the Ogham allegedly originated, may not have
even encountered Shorin. [The present author grew up
in Minnesota where the Maple Tree is as rampant as the
Cottonwood and Aspen are to Colorado where this is
being written.] You may use this energy current to
connect with a species of similar attributes that you do
not have access to. Shorin is sacred to the Autumn
Equinox or Alban Elved, also called “Mabon” in some
Celtic Traditions.

THE OAK TREE

Elvish-Celtic Name/Letters: Duir, Dwyr,

Derwen, Dar/”D”
Druid Guardian: Daivaith or Dagda
Archetypes & Deities: The Emperor, the Oak
King, the ‘Flaming Door,’ Obraash, Lugh,
Dagda, W’Odin, Thor and Helios (the
Sun.)
Quadratic Element/Colour: Fire/Gold and Black
(‘dub’)
Polarity: Masculine (solar)
Month: May
Other Trees Sharing the Current: Hickory and
also Holly
Sacred Animal/Bird: White Mare, Lion/Tiger,
Salamander and Serpent or Adder/Peacock
or Wren (‘druin’)

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 Gemstones: Yellow Topaz, Amber (petrified tree
sap), gold and the Gold Elf- Stone.
Ffayrie Herb(s): Acorn (‘uri’ or ‘uru’) and
Mistletoe.
Traditional Uses: Protection for homes and
doors, Elven-Druid magick, fertility
magick and timber, especially for doors,
bats, sticks and clubs. The ‘gall’ can be
used as a powerful talisman called the
“Adder’s Egg,” “Druid’s Egg,” or
“Druid’s Gem.”
Divinatory & Energy Expressions: Strength,
leadership, material gain, longevity
(endurance), the doorway to mysteries,
ineffable/absolute truth and solid
protection.

The acorn is a fiery seed of life. It is perhaps the most

potentially powerful elf amulet found in Nature (that is
not of the gem and stone variety.) Oak Groves have a
tendency to grow because the “acorn never falls far
from the tree.” Ancient Elves and Druids believed that
eating the acorns would allow one to receive divine and
ineffable truth via inspiration (gnosis.) The Oak is a
“busy” tree with a vast tradition. It may very well be the
most sacred tree on Gaea.

Deep within the forest stands the tall and gnarled Oak
Tree branching out wide drawing you nearer and nearer
to the mysteries of the dark (secret) grove. Their lies the
‘great door’ leading to the inner mysteries of true mag-

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ick. True magick is that which brings us ‘Absolute
Truth’ and contributes to the evolution of our
Ascension. It is the Oak alone that represents the final
degree or level of study in the Elvish School of Drwyd
Wizardry, the path to self-realization and absolute
awareness. While it is the final and most notable lesson
of the Oghamancer in their advancement to the
Drywydd degree, it is actually listed as seventh in the
Ogham alphabet. [As a student of the Elven-Ffayrie
tradition, you realize that seven is a very significant
number for completion (or the whole,) as prior studies
have explained.]

There is an old saying about how Dwyr is a long-lived

tree: “300 years to grow, 300 years to mature, 300 years
to die.” In that time they will commonly acquire what
are known as “galls.” These spherical growths might be
caused by the hives of insects that live there until their
larvae is mature. They are seen as great symbols of
power, even if they are not the legendary tool (talisman)
known as the “Adder’s Egg” or “Druid’s Gem.” The
“Grandfather of the Forest,” guards the door of May at
Beltane.

The Oak Tree is aligned to the Fire Element, and the

manifestation of the Fire current in the form of lightning
is not foreign to Duir. It is struck more often than any of
the other species observed, almost as if it is calling it
down. Oaks prove their strength and endurance by with-
standing the frequent lightning. The result is often a
more gnarled and tangled looking tree. This alignment

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to fiery energy and lightning makes the Golden Wand of
Oak the most commonly sought after tool for Nature-
oriented magick. The wood is also used for the handles
of ceremonial blades. Another tree that shares the
current of the Oak, though more passively, is the
Hickory Tree or “axara.” Its energy attributes are
similar to the Oak, but on a more mundane or tangible
aspect of the energy current concerning the acquisition
of material gain, good fortune and abundance.

THE REED & BROOM CURRENT

Elvish-Celtic Name/Letters: Ngetal, Corsen,

Erun/”Ng”
Druid Guardian: Noimahr
Archetypes & Deities: The Wheel of Fortune,
Olbaal, Gwydion, Morgana and
Morrighan.
Quadratic Element/Colour: Air (subordinate:
Water)/Grass Green (‘nglas’)
Polarity: Feminine (lunar)
Month: October
Sacred Animal/Bird: Dog and Stag/Goose
(‘ngeigh’)
Gemstones: Aquamarine and appropriate Elf-
Stones.
Ffayrie Herb(s): Reed and Broom
Traditional Uses: Fertility and Love Magick,
writing pens, brooms and pipes.
Divinatory & Energy Expressions: Effort, direct

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 action, application and harmony.

Broom is a specific kind of “Reed grass.” Reed can

actually be any tall wetland grass. It grows out of the
water into the sky, making it the “Water Tree.” This title
is often reserved for the Willow Tree, but in this case,
the Reed is literally derived from the water. It is not
aligned to the Water Element in the same manner as the
Willow Tree.

The Reed represents the connection between the inner

and outer worlds and the harmony and balance of those
energies. The outside of the plant is very bark-like and
as a result it is considered an Ogham Tree. It can be
hollowed out to make a pipe or a pen can be made from
just the right piece.

Ngetal is a subtle current, working its tides of fertility

and enchant-ment very slowly like seemingly still water.
Any form of “aquatic magick” or consecration of tools
and talismans aligned to the Water Element can benefit
from the addition of the Reed current.

Broom is actually called such because of its use in

making fine brooms. [From previous lessons you would
have learned that brooms are used in some folk
magickal traditions for the purposes of clearing or
purifying a sacred space.] Interestingly, both the Broom
as a plant and object are sacred to Samhain.

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 THE ROWEN TREE

Elvish-Celtic Name/Letters: Luis, Ceridinen/”L”

Druid Guardian: Loth
Archetypes & Deities: The Star, Epona and
Macha.
Quadratic Element/Colour: Air/Red or Gray
(‘liath’)
Polarity: Feminine (lunar)
Month: November
Other Names for this Current: Mountain Ash
Sacred Animal/Bird: Bear and Unicorn/Duck
(‘lachu’)
Gemstones: Smokey Quartz, Diamond, Silver
and appropriate Elf-Stones.
Ffayrie Herb(s): Yarrow
Traditional Uses: Personal empowerment,
protection against enchantment, Astral
(Spirit World) and Otherworld work.
Divinatory & Energy Expressions: Awareness,
insight, empowerment, self-control,
evanescence, protection, nurturance and
motherhood.

The Rowen Tree produces berries, which, like the Apple

Tree fruit, contain the five-pointed pentagram, the sign
of Nature’s Elemental forces or the “Gaea system.” The
Ogham offers protection while traveling as well as from
others’ enchantments. For this reason, it is commonly
used for walking sticks or staves and its protective
properties make it beneficial to plant a Rowen Tree at

296
the entrance of your home, property and/or Sacred
Grove. The Air of Moon correspondence makes it a
prime choice for the ‘witches wand.’

Luis is called the ‘Quickening Tree’ because of its

active magickal power using the Air Element to mix
with or carry the passive feminine current. The leaves
and berries, once dried, can be used as incense. Don’t
forget to add a pinch of Mistletoe. Burning them will
call forth the energy of the ancestral realm and
Otherworld, as well as “Nature Spirits.” The Rowen
Tree is represented by the Unicorn, the epitome of all
that is beautiful and enchanting, as well as presenting a
link between worlds. The Unicorn current tempers that
of the Dragon. These energies should always be used in
balance of one another. It is easy to fall into the over-
intellectualization and power-hungry nature of the
unbalanced “Dragonmind.” Rowen is also sacred to the
beginning of winter (Samhain).

THE VINE CURRENT

Elvish-Celtic Name/Letters: Muin,

Gwynwydden/”M”
Druid Guardian: Muriath
Archetypes & Deities: “The Lovers.”
Quadratic Element/Colour: Water/Variegated
(‘mbracht’)
Polarity: Feminine (lunar)
Month: August

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 Sacred Animal/Bird: Scorpion and Lizard/
Titmouse (‘mintan’)
Gemstones: Aquamarine and appropriate Elf-
Stones.
Ffayrie Herb(s): Neckweede and Blackberry/
Raspberry.
Traditional Uses: Grapes, wine, meditation and
revealing truths.
Divinatory & Energy Expressions: Inner-
development, self-realization and
comprehension.

The Vine, though not necessarily a tree, is ranked

among the Ogham. Its sacred threshold time of the year
is the harvest, specifically the Autumn Equinox or
Alban Elved. It has been used to make grape wine for
thousands of years. The traditional use of wine and the
revealing of truths is derived from the ability to gain
information gathered via loss of inhibitions. Muin
represents the hidden, but just-below-the-surface realiz-
ations, sometimes necessary to understand the next step
or to break through a barrier. With the ability to scale
walls, the Vine knows no boundaries.

THE WILLOW TREE

Elvish-Celtic Name/Letters: Saille. Awn, Helyg,

Helygen/”S”
Druid Guardian: Saliath
Archetypes & Deities: The Moon, The Silver

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 Huntress, Diana of the Forest and
Arianrhod.
Quadratic Element/Colour: Water/Bright,
Opalescent or Fine (‘sodath’)
Polarity: Feminine (lunar)
Month: February
Sacred Animal/Bird: Hare and Cat/Owl and
Hawk (‘seg’)
Gemstones: Opal, Pearl and the Silver Elf-Stone.
Ffayrie Herb(s): Moonwort
Traditional Uses: Lunar magick, feminine
magick, fertility magick, banishing
depression, baskets and wicker-work.
Divinatory & Energy Expressions: Beauty,
enchantment, rhythms, cycles, secrets and
an indication that emotional healing is
necessary.

The Willow Tree has a high affinity for water meaning

that it likes to drink a lot of it and will soak up as much
as it possibly can. It is aligned to the ray of the Moon,
intuition, emotion, beauty and enchantment. Saille
represents the archetypal lunar-water energy current like
the “Moon Goddess” or the “Triple Moon Goddess,”
and other streams mentioned above. It is aligned to
feminine rhythms and cycles, and not only in relation to
monthly rhythms, but the greater life-cycle of “maiden-
mother-crone.”

A Willow-wand can be used for lunar and water-

oriented rites, magick relating to the feminine as well as

299
dreams and the priestess tradition of “drawing down the
moon.” Saille is a healing Ogham, mostly on an
emotional level. By linking to the Willow [in the way
you did when you first leaned your back against a tree
and felt its aura] you can open the channels necessary to
sort, retain or release the emotional pains and past
energy you carry. The Willow Tree is metaphorically the
“Grandmother of the Forest,” the one you can tell
anything to because she has already been there herself.

THE YEW TREE

Elvish-Celtic Name/Letters: Ioho, Ywen/”I,” “J”

& “Y”
Druid Guardian: Iachim
Archetypes & Deities: “Death,” Arawn,
Arianrhod, Dagda Mor and Hermes.
Quadratic Element/Colour: Earth/Dark Green or
Very White (‘irfind’)
Polarity: Crystalline
Sacred Animal/Bird: Spider/Eagle or Eaglet
(‘illait’)
Gemstones: Emerald and the Three Elf-Stones.
Ffayrie Herb(s): Bryony
Traditional Uses: Bows, poison and poisoned
weapons.
Divinatory & Energy Expressions: Completion,
changes, renewal, transformation,
forthcoming rebirth, the next step, the life
and death cycle and communication.

300
The Yew Tree typically stands at the end of the Ogham
journey, no matter which of the two alphabets are used
to catalogue it. Ioho is the sign of completion, in a
manner much deeper than that felt with the Elder Tree
current. It is not so much an ending as the gateway to
the Otherworld, or that is to say the absolute promise
that there is life after death. Yew shares the frequency of
a select few other Ogham Trees in (re)generating new
trees from the layrs.

At the end of the forest journey, the Yew Tree reminds

us that it is not an ending because nothing ends. By
riding this current you can be reborn and transformed.
After completing the “Initiation of the Forest,” the
Oghamancers can rightfully call themselves a Sylvan
Wizard with the ability to awaken the woods and be
known as a forest-friend or “elf-friend.” The journey
most certainly does not stop here because mast-ery
requires more than just reading, but years of dedication,
observation, personal reflection and practice.

301
 Sylva D’ Cad Goddeu: The Battle of the
Trees Treatise
[Goddeu Brig (c. 400 BC)]
(Elvish Version, translated 1999 AD)

1. The Canopy of Lady Beech Tree is greening quite

late, now changed and reborn from her winter state.
When the Beech prospers thru Elvish rite and ceremony,
the Oaks come alive, may God bless the trees.

2. I discovered in the Fern Seed a secret I tried, Old

Math ap Mathonwy was just as blest as I. Nine factions
of ability God has given me as I am Akasha of nine
Elements and nine types of tree.

3. Plum, Quittle, Whortle, Mulberry, Raspberry, Pear;

black cherry and white, yes they were all there. From
my view from Elfynton a city no one saw, I watched the
trees and green things hastening along.

4. Awakening from their slumber they now forth set, to

form characters or letters of a secret alphabet. The
wanderers were astounded and the warriors were dis-
mayed at the hierarchal conflict taking place that day.

5. Under tanglebloom and rock, a struggle most dread

and behind lies another kindling in the head. The Alder
Tree on the front line began the battle cry, but Willow
and Rowen Tree hadn’t yet arrived.

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6. Holly emerged from the woodlands and made a
sound and strong stand, armed with thorny spear points
that could certainly harm a man. The drumbeat of the
mighty Oak made heaven and earth ring as he is
Guardian of the Door or so every Druid sings.

7. The Gorse held his own in battle and the Ivy was in
his prime, the Hazel served as arbiter at this enchanted
time. Relentless and savage was the Fir and cruel was
the Ash Wood, they could not be discouraged, try and
stop them, no one could.

8. The high and noble Birch Tree was one of the last to
be seen, not as a sign of cowardice, but of high esteem.
There were healers to aid warriors and the injured folk,
but the long-enduring Poplar Tree in battle often broke.

9. Many of them were left to die on the field of fight,

from the torn and broken condition left from the
enemy’s might. Vengeful was the Ffayrie Vine and
particularly the Elms, who I exalt here officially as the
Ruler of the Elves.

10. A strong chieftain was the Blackthorne and his

enchanted fruit and the unbeloved Whitethorne who
shares the same suit. The swift acting Reeds and the
Broom with her brood, and Furze is going forward until
he is subdued.

11. The venerable Yew stood gloomy at the fight’s

fringe, seeing Elder slow to burn in the trees left to

304
singe. There was the blessed wild Apple Tree laughing
in his pride, as he hid and watched from Faerie Mounds
by the rock side.

12. Away in shelter lingers the Privet and Woodbine;

they were inexperienced in warfare as was the courtly
Pine. I, however, will go unmentioned because I was
not big, still I held my own and fought with trees on the
fields of Goddeu Brig.

305
Deea Canayen Istari Elandra: The Elvish
Wizards’ Sacred Year
(Cor Anar: The Wheel of the Sun)

DYONN: The Dark Season

Narbeleth: Winterfilthe (October)
2nd – Alardenna: Festival of Elven-
Ffayrie Spirit Guides
31st – Samhain: Night of Ancestors
Yestare: Newmoth (November)
1st – New Year’s Day
11th – Lunatasidhe: Eve of Faerie
Rithon: Foreyule (December)
21st – Alban Arthuann: Winter Solstice
24th – Holly Day
25th – Oak Day
Narvinye: Afteryule (January)
18th – Danuhal: Festival of D’Anu

FYONN: The Light Season

Ninui: Solmath (February)
1st – Imbolc: Festival of Brighid
15th – Hal Pan: Festival of Pan
Sulime: Rethe (March)
21st – Alban Eiler: Spring Equinox
Virith: Astron (April)
7th – Yn Offeryn: Day of Offering to the
Sidhe
23rd – Hal Kernunnos: Festival of the
Green Man

307
 Lothron: Thrimidge (May)
1st – Beltane: The Fires of Bel

REUDH: The Red Season

Norui: Forlithe (June)
21st – Lithe or Alban Heruin: Summer
Solstice
23rd – Elnassadh: Wedding Festival of
King and Queen of Faerie
Cerveth: Afterlithe (July)
Uruime: Wedmath (August)
1st – Lughnassadh: Wedding Festival of
Lugh
Iavaneth: Holymath (September)
21st – Alban Elved: Autumn Equinox

[Note: While the above calendar uses the months that

the reader is most familiar with, lore would suggest that
the transition of one month to another really takes place
on the 21st, as opposed to the 30th or 31st.]

308
 The Wizards’ English-to-Elvish
Quick Reference for Magickal Rites

A: N
AIR: Fin, Gaeth, La’aer, Vilya
AN: En
ARMY: Alvar
APRIL: Astron, Verese, Virith
AUTUMN: D’yonn, Reudh
AWAKEN: Vasta
BOOK: Parma
BOW: Luva
BREATH: Anail
BREEZE: Hwesta
BRIGHT: Alta, Kaloren
BROTHER: Desh-Herain, Keroth
BROWNIES: Bwbachod, Bwca
CHAKRAS: Elaith Tor
CHARM: Diceta
CLOAK: Evala, Saeth
CLOCKWISE: Deisel
CLOUD: Nel
COOSHIE: Cu Annwn
COUNCIL: Alured
COUNTERCLOCKWISE: Tuatal, Tuaithbel
COUNTERSPELL: Bak’yah
COWALKER: Coimimeadh
DARKNESS: Avathar, Duath, D’yonn, Lumbule,
Sukanar
DAY: Aune, Calan
DECEMBER: Ringare, Rithon
309
DIVERT: Devir, Nishtai
DRAGON: Draig, Drakr, Elaynor, Telaynor
DRUIDIC: Alferic
EARTH: Cloch, Kemen, Salan, Talamh
EAST: Aiet, Romen
ECLIPSE: Sukatanar
ELEMENTS: Duile
ELF KING: Auberon, Aubrey, Avery, Oberon
ELFLAND: Alfheim, Aelfheim, Elfheim, Elphame
ELF POWER: Alfi, Elfrida
ELF-STAR: Elen, Undomiel
ELF STONE: Elessar
ELF-WISE: Alfred
ELF WIZARD: Ekahal
ELVEN: Alferic, Aulfen, Anunaki, Delphine, Elandra,
Elvyn
ELVEN STEED: Coomlean, Roch
ENCHANTMENT: Druieachd, Onlay
EVERLASTING FOREST: Terrestai
EVIL WIZARD: Ish’maen
FAERIE HILL: Sidth Bhruach
FATHER: Desh-ketai
FESTIVAL: Alardan, Eisteddfodd, Hal
FFAYRIE: Abrahor, Erlina, Fey, Nissa, Noldo, Shea
FIFTH ELEMENT: Akasha
FIRE: Aldan, Arva, Nwyvre, Sier, Tiene, Yeata
FLAME: Arva
FLAME OF DRUIDS: Druilanach
FOLKLORE: Nole
FOREST: see woodlands
FORTHCOMING: Zha
FUTURE: Zha
310
GENIUS/GIFTED: Shea
GLASS: Kh’dek
GLYPH: Certa
GUARDIAN OF THE HOME: Desh-miria
HIGH ELF: Noldo
HOLY: Ainya, Aire, Felonia, Seelie
HUMANS: Firimir, Janda’hai
ICE: Kh’dek
INCANTATION: Bricht, Obaidh
INSPIRATION: Eridu, Tenine
INTENSE: Torlo
IRON: Anga
JANUARY: Narwaine, Narvinye
JEWEL: Mir
JULY: Afterlithe, Cerveth, Cermie
JUNE: Forelithe, Narie, Norui
KNOWLEDGE: Nole
LEADERSHIP: O’forfamir
LEAF: Lasse
LEAVES: Lassi
LETTER: Cert
LETTERS: Certa
LIFEPATH: Kimen, Yahae
LIGHT: A’lahn, Alb, Alta, -enya, Kaloren,
LORD OF THE TREES: Aldaron
LORE: Nole
LOVE: Kyela
LOVE OF INANIMATE OBJECTS: Feas
LOVE OF MAGICK/ELVISH WAYS: Feln
LOVER WHO IS A LIFEMATE: Myhidr
LOVER WHO IS NOT A LIFEMATE: Nieve
LOYALTY: Dorai
311
LUNAR ENERGY: Kanith
MAGICK: Druieachd
MARCH: Rethe, Sulime
MASTER: Nia
MAY: Lotesse, Lothron, Thrimidge
MEDICINE BAG: Les
MIDDLE: Endea
MIST: Hisie, Hithe
MOON: Elor’el, Isil, Kanith
MONDAY: Isilya
MORTALS: Firimir, Janda’hai
MOTHER: Desh-mieve
MYSTICALLY CHARGED: Zorvain
MYSTIC VISION: Aisling
NECROMANCY: Taghairm
NIGHT: Estevar, Sukanar
NORTH: Formen, Tuath
NOVEMBER: Newmath, Yestare
OCTOBER: Haibaeth, Narquelie, Winterfilthe
PEACE: Easa’ahae
PLANE: Arda, Arth
QUEEN OF THE STARS: Anu, Varda
SALT: Salan
SATURDAY: Elenya
SEA: Ear, Muir
SEPTEMBER: Yavanath
SHINE: Lor
SHINNING ONES: Anunaki
SIDHE: Abroren, Noldo
SILVER BRANCH: Craebh Ciuil
SISTER: Desh-iriai, Kieran
SKY: Gwai
312
SOUTH: Dan, Deas, Harad, Hyarmen
SOURCE OF ALL: Ea, Eru, Iri’a
SPEAR: Alger
SPELL: Bricht, Decitia, Druieachd, Orth
SPIRIT/SOUL: Asha, Eila
SPIRIT OF THE FESTIVAL: Tufyl
SPIRITUAL ADVISOR: Ekahua, Ekahuei
STAR: El, Ela, Elen, Eloya
STAR/SKYFIRE: Re’aitai
STAR-HEART: Eloya
STONE: Cloch
STONE CIRCLE: Cir, Circ, Cor, Kirc, Kirk
STORM: Romin
SUMMER: Laer, Laire, Navrin, Reudh
SUN: Anar, Anor, Grain, Glora
SUNDAY: Anarya
SUN FATHER: Leollyn
SURFACE WORLD: Or’mn
TREE: Alder, Arbor, Orne, Tor
TREEDAY: Aldea
TREE SPIRIT: Aldaron, Ninastre, Saelr’r
TUATHA D’ANU: Abroren, Erusen
TUESDAY: Aldea
TWILIGHT: Kusanar, Undome
UNSEELIE: Avathar, Devir, Ish’maen, Sheltieth
UNSEELIE DRAGON: Daet’enin
WEST: Andune, Annun, Iar, Numen
WHEEL OF THE YEAR: Cor Anar
WIND: Gaeth
WINTER: D’yonn, Hrive
WIZARD: Drui, Ekahal, Ekashai, Istar, Istari (pl.)

313
WOODLANDS: Abrahor, Daevaun, Milana, Taur,
Taure, Torrest
WORLD TREE: Torlornos, Yggdrasil

314
 Words of Light:
A Comprehensive Elvish Dictionary

ABRAHOR: (A) The woodland realm of the Forest, the

Wood Elves.
ABROREN: (A) Elves of Abrahor, the Forest and
woodlands.
AETHYR: The substance of the Astral World, a sub-
atomic field, which light exists on.
AFTERLITHE: July
AFTERYULE: January
AICME: (G) A set of five Ogham letters. There are four
such sets in the original Ogham.
AINE: (G) The Queen of Faerie
AIRE: (Q) Holy or divine.
AIRBE DRUAD: (G) A mystical force field, esp. an
impassable barrier or hedge.
AISILING: (G) A mystic vision or dream.
AIYA: (Q) Holy One, but not in reference to God.
AKASHA: The Fifth Element, spiritual fire that is
embodied by the union of all Elements.
ALARDAN: (M) A festival or gathering of Elven-
Ffayrie.
ALB: A prefix or root often referring to Elves, literally
Light.
ALBAN ARTHUAN: (G) Yule or the Winter Solstice.
ALBAN EILER: (G) The Spring Equinox
ALBAN ELVED: (G) The Autumn Equinox
ALBANIA: Land of Elves
ALBAN HERUIN: (G) The Summer Solstice
ALBANY: Land of Elves
315
ALBION: Land of Elves
ALBREDA: (G) Wisdom of the Elves
ALDARON: (Q) Lord or spirit of the trees and forest.
ALDEA: (Q) Treeday, Trewsday or Tuesday.
ALFERIC: (SY) That which is Elvish Magick or
Druidic Forest Magick.
ALFI: (G) Elf Power
ALFRED: (G) also alfredo, Elf-wise, both Elvish
counsel and council.
ALGER: (G) Spear
ALTA: (Q) A brightness, bright light or light.
ALURED: (G) Elven council or court.
ALVA: Lugh’s sister-in-law in Celtic Mythology.
ALVAR: (G) An army of Elves.
AMA: (SH) Blood
ANAIL: (G) Breath
ANAR: (Q) Sun
ANDUNE: (Q) West
ANG: (SY) The element and metal of Iron.
ANGA: (Q) The element and metal of Iron.
ANNUN: (SY) West
AOIFE: (G) The Queen of Faerie
ARDA: (Q) A plane or region.
ARTH: (S) A plane or region.
ARVA: (A) Flames, esp. the energy current of the Fire
Element.
ASHA: (SH) Spirit or soul.
AUBREY: (G) Elf King
AURE: (Q) Daylight or sunlight.
AVERY: (G) Elf King
BA’ISTEACH: (G) Rain, esp. the energy current of the
Water Element.
316
BAK’YAH: (A) A magick word used for counterspells.
BARDD GWEWLL: (G) A particular shade of azure
sky blue dye used for Bardic cloaks.
BEAN-SIDHE: (G) A mourning spirit often appearing
around the time of one’s death.
BLEEDING: A part of foison, the inside of foodstuff is
removed while it looks the same.
BRICHT: (G) Spellcraft or magick require a vocal
incantation.
BROWNIES: Earth Elementals who are usually the
Elven-Ffayrie chefs.
BWCA: (G) also bwbachod, meaning Brownies.
CAERLLEN: (G) Ffayrie-mounds, literally Ghost Hills.
CALAN: (S) Daytime or sunlight.
CERMIE: (Q) July
CERTA: (Q) A glyph, character or rune. Plural, Certar.
CERVETH: (SY) July
CHOR’N: (A) A dark or black auric energy, esp.
putrescence.
CIR: (SY) Circle or ring, esp. a stone circle.
CLOCH: (G) Stone
COIMIMEADH: (G) A Co-walker or Elemental being
who appears to be Human.
COIRC: (G) A sacred vessel, esp. the ceremonial
cauldron.
COOMLEAN: (G) An Elvensteed or horse.
COOSHIE: (G) An Elven Hound or familiar.
COR: (SY) Circle or ring, esp. a stone circle.
COR ANAR: (Q) The Solar Wheel of the Year
COROLLAIRE: (Q) Ffayrie-hill or howe, literally
greenmound.

317
CRANNCHUR: (G) The divinatory art of casting sticks,
esp. Ogham.
DAETENIN: (A) Dark or unseelie, esp. dragons.
DAEVAUN: (A) Woodlands or forest.
DAN: (SH) South
DEEA CANAYEN: (F) Calendar
DELPHINE: (T) Elven
DESH-IRIAL: (T) Sister [proper]
DESH-KETAI: (T) Father [proper]
DESH-MIEVE: (T) Mother [proper]
DESH-MIRIAI: (T) Guardian of the Home
DESH-NERAIN: (T) Brother [proper]
DESHTAI: (A) To be honorable in following one’s
destiny.
DES’TAI: (TU) To be honorable in following one’s
destiny.
DEVIR: (A) To divert from the right path or follow the
wrong destiny.
DICETIA: (G) A charm or spell.
-DOR: (Q) Suffix indicating a world or plane.
DORAI: (TU) Loyalty and duty felt towards loved-
ones.
DRAKYR: (A) Dragon
DRAVIDIANS: The Tuatha D’Anu and later Sidhe.
DRYS: (GR) An Oak Tree, spirit of the tree or wren
(bird.)
DUATH: (S) Darkness
DUILE: (G) The Faerie Elements or Spirit of the
Elements.
EA: (Q) also I’ria, the Source of All Being and
Creation.
EAR: (Q) Sea
318
EASA’AHAE: (L) Peace
EDAPHIC: (SY) A lifestyle of tending the soil/Earth,
esp. Sylvanus Tradition.
EKAHAL: (SH) Elf Wizard
EKAHUA: (SH) A female spiritual advisor or Ffayrie
Enchantress.
EKAHUEI: (SH) A male spirtual advisor or Elf Wizard.
EL: (A) Prefix or root indicating Elf or star.
ELA: (SH) Stars
ELAITH: (A) The spirit of a being or Star-Essence.
ELAITH TOR: (A) Tower of Spirit or the auric-chakra
system of a being.
ELAN: (A) An Elf, literally Child of the Stars.
ELANDRA: (A) Elven
ELAYNOR: (A) also elynor and elinor, literally Star
Dragon.
ELEN: (TU) Elf-Star or Elf-Friend.
ELENARI: (TU) Elf-Friend or Saturday.
ELENYA: (Q) Saturnday or Saturday.
ELESSAR: (Q) Elf Stone
ELF-DAY: Tuesday
ELF LEAF: Rosemary
ELFRIDA: (G) Elf Power
ELFSHOT: In reference to when a mortal is struck by
an Elf Arrow.
ELGAR: (G) Noble Elf, High Elf, or Danubian Sidhe.
ELIA: (A) The spirit or soul of a being.
ELM: Tree of Elves
ELOR’EL: (A) Moon
ELOYA: (A) Star-Heart
ELPHAME: Elfland, literally Protected-by-Elves.

319
ELVEN HISTORIANS: see remembrancers.
ELVEN HOLOCAUST: The Dark Ages, a period from
751 AD-1736 AD.
ELVIN: (G) Elf-born or Elf-Friend.
ELVIRA: (G) Elf-Friend
ELWIN: (G) Elf-Friend
ENDOR: (Q) The Middle Earth world of Humans or
Physical Plane.
ENNOR: (SY) Derived from endor, meaning world of
Humans.
-ENYA: (Q) Suffix meaning day or light.
ERA: (T) The Earth, land or Middleworld.
ERLINA: (G) An Elf, Sylph or Ffayrie.
ERU: (Q) The Source of All Being and Creation.
ERUSEN: (Q) Children of the Stars or Tuatha D’Anu.
ESHE: (SH) Elf-Friend
ESTEVAR: (A) Tonight, this night, evening or
nighttime.
EVALA: (SH) Cloak
FAERIELIGHT: A folklore name for the Jack-O’-
Lantern.
FAERIE RING: A naturally occurring circle or ring of
high grass or mushrooms.
FANA: (IT) Goddess of the Woodlands
FANA: (Q) An invisible veil, esp. veil between worlds
and dimensions.
FAUNI: (IT) Female equivalent of silvani.
FAUNUS: (IT) God of the Woodlands
FAY: (FR) Ffayrie
FEAS: (SE) Love towards a material object, e.g. “I love
books.”
FELONIA: (A) Sacred
320
FELN: (SE) Love towards magick and the Elven Way.
FER-DAN: (G) Bardic Druids who were scouts,
messengers and news collectors.
FER-LAOI: (G) Bardic Druids who serves as
metaphysical poets and musicians.
FEW: (G) An Ogham runic character
FEWS: (G) Ogham runic characters, plural.
FFERYLLT: (G) see Pheryllt.
FIDTH: (G) An Ogham runic character.
FIN: (SH) Air Element
FIRIMAR: (Q) Mortal humans
FOISON: (SY) A game where Otherworld beings will
steal the food of Humans.
FOLLETTI: (IT) Female woodland spirits, a lineage
from the Etruscan Kingdom.
FORELITHE: June
FUTHARK: (SC) The Norse Elven Runic alphabet.
F’YONN: (SY) Rebirth season, spring, literally the
Light Season.
GAEL: (A) Stone or gem.
GAETH: (G) Wind, esp. the energy current of the Wind
Element.
GALADHAD: (Q) Trees, plural.
GALDROSTAFFYR: (SC) Using the Norse Runes in
the manner of Ogham Magick.
GE’A: (A) also Gaea and Gaia, the Spirit of the Earth.
GEIRT COIMITHETH: (G) see just-halver.
GEIS: (G) A mystical restriction or prohibition with
costly consequences if ignored.
GILLACHT: (G) Puberty
GLAM DIAN: (G) The most severe Druidic curse, like
excommunication.
321
GLAMOUR: A mystical enchantment where the
physical nature/reality is altered.
GLAMOURY: An Irish-Celtic tradition reviving the
Elvish Otherworld Tradition.
GLORA: (SH) Sun
GNOMA: (GR) The genetic family of the Gnomes,
Kobold and Dwarves.
GNOME: Guardians of the Earth, Keepers of the Soil,
esp. rocks and gems.
GRAIN: (G) Sun
GREENWORLD: The physical world region that is
synchronous with Elemental Realms.
GWAI: (AL) Sky
GWAITH: (Q) Shadow
HAL: (SH) Festival day
HARAD: (SY)
HERMETIC MAGICK: An underground Greco-
Egyptian mystical tradition.
HISSIE: (Q) Mist
HITH: (S) Mist
HOLED STONE: also Holey Stone, the Druidic Birth
Stone or tool of the Earth Element.
HRIVE: (Q) Winter
HWESTA: (Q) Breeze
HYARMEN: (Q) South
IMBAS: (G) Divine inspiration or gnosis, literally Fire-
in-the-Head.
I’RIA: (T) The Source of All Being and Creation
ISH’MAEN: (F) Unseelie Wizard [unfriendly slur]
ISILYA: (Q) Moonday or Monday.
ISTAR: (Q) Wizard, pl. istari.

322
JANDA’HAI: (D) Mortal Humans, literally Round-
Ears.
JUST-HALVER: also Geirt Coimitheth, a spirit feeding
on the essence of what one eats.
KALEANAE: (L) Watcher, esp. of the Universe or a
plane/dimension.
KALOREN: (A) The bright path or right way.
KANITH: (A) Lunar energies
KEMEN: (Q) Earth Element
KEROTH: (TU) Brother
KH’DEK: (Q) Ice or glass, esp. when used as a magick
tool or catalyst.
KIERAN: (TU) Sister
KIRK: (G) from Scottish Circ, meaning a sacred
sanctuary, esp. a stone circle.
KOBOLD: also kobolda gnoma, the blacksmiths of the
Elven-Ffayrie.
KUSANAR: (T) Twilight
KYELA: (SY) Love
LA’AER: (A) Air Element
LAER: (S) Summer
LAIRE: (Q) Summer
LANDS ABOVE: The physical world or world of
Humans.
LANDS BENEATH: The Underworld or Otherworld of
the Elven-Ffayrie and Sidhe.
LASSE: (Q) Leaf, pl. Lassi.
LAVENDER: Elf Herb
LEOLLYN: (G) The Sun Father, esp. Llew and Lugh of
Celtic Mythology.
LES: (G) An herbal medicine bag or ‘juju pouch’
carried by Shamans.
323
LIA FAIL: (G) Stone of Fate brought to Tara in Ireland
from the Otherworld.
LINCHETTO: (IT) Night Elves, a lineage from the
Etruscan Kingdom.
LIVEWOOD: see Wizardwood.
LOR: (A) To shine or shine bright, esp. in relation to
knowledge.
LOTESSE: (Q) May
LOTHRON: (S) May
LUMBULE: (Q) Darkness
LUVA: (W) Elvish bow
MACDACHT: (G) Prepubescent childhood
METON CYCLE: also Great Year, any period of 19
years.
MIDDLE EARTH: The physical world of Humans.
MILANA: (T) Forest
MIR: (SY) Jewel
MYHIDR: (AL) A lover who is a Life-Mate but not
necessarily a Soul-Mate.
NAIDENACHT: (G) Infancy
NAN: (SY) Valley
NARBELETH: (SY) October
NARIE: (Q) June
NARQUELIE: (Q) October
NARWA: (SY) To remember, like an awakening.
NARWAIN: (S) January
NARVINYE: (Q) January
NEL: (G) Cloud
NIA: (A) Master
NIEVE: (T) A lover who is not a Life-Mate.
NINASTRE: (T) Master of the Woods, esp. Kernunnos
or Dagda.
324
NINUI: (S) February
NISHTAI: (A) Not to walk or follow one’s destiny.
NISSA: (SC) A Sylph or Sylve, esp. female.
NOLDO: (Q) High Elf or Danubian Sidhe.
NOLE: (Q) Lore, folklore or knowledge.
NORUI: (S) June
O’FORFAMAR: (SY) Leadership
ONLAY: (G) A charm or spell fixed on a home or
specific area.
OR’MN: (A) The Surface World, Middle Earth or world
of Humans.
ORNE: (Q) Tree
ORTH: (G) A charm or spell.
OSTARA: (G) also Ostre, Ostera and Easter, Alban
Eiler, the Spring Equinox.
PARMA: (Q) Book
PEHLORA: (A) Water
PERIZADA: (G) Ffayrie-born or Fey-touched.
PHERYLLT: (G) also Fferyllt, a race of pre-Druidic
Dragon priest-kings in Keltia.
PIXIE: (G) Usually defined as female winged sprytes,
actually is the Scottish Pict-Sidhe.
RAELL: (A) Refuse or trash, esp. energy or habits one
wishes to be rid of.
QUENDI: (G) The first-born Elves of Aeurope.
QUENYA: (G) The original language of the Quendi,
depeicted as (Q.)
RADE: Times of mass transition of the Seelie Court.
RE’AITAI: (G) Star, esp. the energy current of the
SkyFire Element.
RECOGNITION: The innate ability for sensitive Elven-

325
 Ffayrie to recognize other ones.
REMEMBRANCERS: Elvish historians and
loremasters.
RETHE: (G) March
ROCH: (A) Elvensteed or horse.
ROMEN: (Q) East
SAETH: (SY) Cloak, esp. of invisibility.
SAELR’IR: (A) Spirit of the Forest
SALAMANDER: also draco salambe, Elemental Fire-
Drakes.
SALAMBE: (GR) The genetic family of Salamanders
and Fire-Drakes.
SALAN: (G) Salt, esp. the energy current of the Earth
Element.
SATURDAY: Fey-Day
SEAN-SGEAL: (G) A folktale or faery-tale.
SEELIE COURT: The Blessed Court, esp. positive
Elven-Ffayrie spirits and Sidhe.
SELEK’TAR: (F) A spiritual advisor, usually female.
SENACHIES: (G) Bardic Druids who used the Ogham,
esp. historical musicians.
SENDACHT: (G) Old age
SHADOWLAND: also Summerland, realm of the
ancestral spirits of the past.
SHAMROCK: also Trefoil and Trifolium, the four-
leaved clover.
SHEA: (G) Fey-touched and/or genius/brilliant.
SHELTIETH: (T) Unseelie, unblessed or dark in
polarity.
SHOL: (SY) Elven Breath, like the Dragon’s Breath,
esp. healing energy.
SIANA: (SY) Yes
326
SIDHE: (G) pronounced shee, the High Elves of the
Seelie Court, esp. Danubians.
SIDTH-BHRUACH: Silverwand or Ffayriewand, esp
made from the Apple Tree.
SIER: (A) Fire Element
SILPHE: (GR) The genetic family of Sylphs and
Sylves, esp. the Sylvanus Folk.
SILVANI: (IT) also Sylvani, a masculine spirit of the
woods, esp. an Elf.
SIMULACRA: An imitation or substitute, esp. Human
shells in which Elf spirits reside.
SLATAN DRUIEACHD: (G) A Druid’s staff.
SLAUGHMAITH: (G) The Good People, esp. the Sidth
or Sidhe.
SOLMATH: (G) February
STEMLINE: The straight or middle line used to align
Ogham notches.
STONE OF SCONE: Lia Fail or Stone of Destiny.
SYLVA: A treatise on trees or Elvish Forest Magick.
SYNDARIN: also Sinddarin, a Sylvan Language of the
Wood Elves, depicted by (S.)
SULIME: (Q) March
TAGHAIRM: (G) Necromancy or the art of summoning
(talking to) the dead.
TAURE: (SY) also taur, Forest.
TERRESTAI: Everlasting Forest, perhaps a reference to
the Universe.
TIR-NAN-OG: (G) A mystic island of perpetual youth
or perhaps the Otherworld.
THUILE: (SY) Spring
TOR: (A) Tower, lookout tree or tree hideout.

327
TORLO: (A) Intense strength, brilliance or brilliant
light.
TORLORNOS: (A) World Tree or Tree of Life.
TOROTH: (A) Strength of the Oak Tree or immovable
Oak.
TRANSIGNATION: An Elemental projects their
spirit/consciousness into a mortal body.
TRANSITION: The movement between world and
dimensions.
TREE OF LIFE: also Yggdrasil, the metaphoric World
Tree.
TREFOIL: also Trifolium, the Shamrock or four-leaved
clover.
TROSAD: (G) A ceremonial or ritualistic court for
Wizards.
TUAITHBEL: (G) Counterclockwise
TUATHAL: (G) Counterclockwise
TUILE: (Q) Spring
TUESDAY: Elf-Day
UBAID: An ancient Sumerian Anunaki priest-king
dynastic lineage.
UIAL: (SY) Spring
UNDOME: (Q) Twilight
UNDOMIEL: (Q) Elven-star, esp. a seven-rayed star.
UNICORN: A Creature of Faerie representing
innocence, love and beauty.
URIME: (Q) August
URUI: (S) August
VARDA: The Queen of Stars, also Anu and Eru,
literally Star Mother.
VASTA: (SY) Awaken
VIRESSE: (Q) April
328
VIRITH: (S) April
WEDMATH: August
WINTERFILTHE: October
WIZARDWOOD: also livewood, that which is removed
from the tree by a Elf Wizard.
YEATA: (S) Fire Element
YGGDRASIL: (SC) The World Tree, usually the Ash
Tree.
Y TYLWYTH TEG: (G) Name of race residing in
Celtic Caerllen or Ffayrie-mounds.
ZEISATU: (SY) Consciousness or thoughtforms.
ZHA: (T) The future or what is to come next.
ZIGGURAT: Pyramid-styled buildings used as temples
by the ancient Anunnaki.
ZORVAIN: (SY) Mystically charged, esp. with an
intention.

[KEY TO ORIGINS: The source of a word is indicated

by the letter or letters immediately following each bold
entrée. They are (A) Abroren, (AL) Alloryne, (D)
Drae’sturi, (F) Firefen, (FR) French, (G) Gaelic-Welsh/
Common Celtic, (GR) Greek, (IT) Italian, (L) Lis’tarii,
(M) Miaren, (Q) Quenya, (S) Syndarin, (SC) Scandin-
avian/Norse, (SE) Silver Elves, (SH) Shiri, (SY)
Sylvanus Folk, (T) Tyr Tylwyth Teg and (TU) Tulari.]

329
THE OGHAM ALPHABET

331
THE GERMANIC-ELVEN RUNES

332
Would you like to know more???

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 NECRONOMICON
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 SUMERIAN
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 BOOK OF
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Translated by Joshua Free

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the Mardukite Movement,
Joshua Free, reflects on the
core archaeological, anthropo-
logical and mystical points of
Babylonian Myth & Magic.

This informative introduction

to these topics not only pro-
vides evidence for the basis of a modern revival, but proves
just how relevant the pursuit of these mysteries really are.
Babylonian Myth & Magic is unparalleled in displaying the
post-Sumerian mystery tradition of the ancient Babylonians,
now accessibly comprehensible to any seeker for the first
time in modern history.

Revealed within are the very methods by which Babylon

rose to power from seemingly prehistoric nothingness and
how these very real systems born in the Ancient Near East
are still with us today! Released for the first time in print to
the public, Joshua Free’s original underground academic
classic (also known as Liber 51) is supplemented with a
powerful foreword by Sortileges, Mardukite Bishop-Patesi
of Canada and illustrated by Jessica Brooks.
 ABOUT THE AUTHOR:
JOSHUA FREE

First known as "Merlyn Stone" in the 1990's, Joshua

Free reappeared on the scene in 2008 with the launch of
Mardukite Ministries on the Summer Solstice that year.

He is now Archbishop-Patesi of the Mardukite

Archdiocese of North America and the Marduk-ite
Chamberlains, Nabu Maerdechai.

His prolific writings include: Arcanum, Book of Elven-

Faerie, Sumerian Religion, Babylonian Myth & Magic,
Necronomicon Anunnaki Bible, and The Sorcerer's
Handbook of Merlyn Stone among several others.

In 2011, he released his first novel of published fiction

titled The Hybrids.