Engraved with my Mabon sigil, this box celebrates the beginning of autumn and the harvest of the season. It is perfect for storing smaller sacred objects such as paper sigils, stones, crystals, amulets, beeswax candles etc. E.g. I fill seasonal boxes with sympathetic objects and place them beside the bed for inspired dreaming. This box measures ca. 14 cm x 16 cm x 3 cm and comes including:
1x Lughnasadh Incense
1x Mabon Incense
1x Samhain Incense
In addition are included seeds, fresh from the end of Summer ’24 gathered by Bussardflug and by myself:
Atropa belladonna
Aconitum napellus
Bryonia dioica
Conium maculatum
Datura stramonium
Digitalis purpurea
Hyoscyamus niger
Solanum dulcamara
Angelica archangelica
Artemisia absinthium
Foeniculum vulgare
Opoponax chironium (rare!)
Ruta graveolens
Salvia apiana
Salvia mellifera
Symphytum officinale
Comfrey seeds with little bones found in the soil beneath…
Along with the box can be ordered a custom pendant / herbal amulet filled with rare witch herbs and paraphernalia. Please e-mail me along with your purchase to discuss the details.
Last year I wrote about the feast days and folkloristic traditions of August, such as the Kräuterbuschen und Mariä Kräuterweihe, which may be rooted in older herb blessings traditions performed in the name of the goddess Freya. Emblematic of the season and its goddesses are also horns filled with the harvest – cornucopias, already pointing towards autumn and the harvest festivals.
On August 15 I gathered a bunch of aromatic herbs from our wild garden and stuffed them into an old cow horn, since I was still inspired by our recent trip to the Swiss Alps. This year my herb bundle contains rosemary, fennel, thyme, sage, ysop, rue, vervain, marshmallow, comfrey, wood betony and mint. Our mullein – which would commonly be placed at the center – has already flowered ready. So I added some goldenrod instead. Preceding the harvest was a long day spengt working in the garden and preparing some spots in the beds for new plants gifted to me. Once finished, my mom took the photo of me in the last rays of the evening sun.
Cobwebs and spiders in the giant rue plants and bronce fennel, green fading slowly but verily into golden colors, most herbs now bearing ripe seeds, while goldenrod and hollyhocks are still providing food to pollinators – it already feels like Altweibersommer.
The gathered herbs are drying now and will later become part of incense blends. Their ashes are a good medium for blessing the garden. There are also rites in which horns are filled with such ashes and other organic and unorganic materials and then burried in the garden soil for a blessed garden season.
All plants grow towards the sun (helio- or phototropism) and use its light as energy source (photosynthesis). Hence the sun is the dominating factor in all plant life. However, the moon as the closest celestial body near to earth and its gravitational pull, especially on water molecules, influences plant development too, since plants are made up to 98% out of water. Plants are essentially structures or vessels built around water, which is required in all physiological processes.
The closer the moon is to the earth the stronger is its gravitational pull. This strongly affects water molecules, but also the earth’s solid surface. Every night the ground is literally lifted by the moon, yet this is hardly sensible. The sun too has a gravitional effect on earth. If sun, earth and moon align – either during a full or a new moon – this effect is even stronger and results in what is known as spring tide.
The moon hence also has an impact on the growth of plants. During the waxing phase the leaves develop stronger, whereas during the waning phase the growth is directed towards the roots. It is not clear how, but possibly this is due to gravitational changes.
The phenomenon that plants grow straight upwards, at an approximate 90° angle away from earth’s center, regardless of whether they grow on a straight plain or at the side of a hill, is called gravitropism. Better said, parts that grow above ground show a negative gravitropism whereas the roots show positive gravitropism, since they follow earth’s gravitational pull. This is directed mainly by the plant hormone auxin. (*see) Now, the moon’s gravitational pull interacts with earth’s own. During the full moon it gets stronger and thus may increase negative gravitropism in plants and support growth of leaves and stems, whereas during the waning moon it ceases and thus indirectly strengthens positive gravitropism, resulting in increased root growth. If and how the gravitational pull of moon and other celestial bodies influence gravitropism has yet to be studied in detail. But experience shows the following picture:
The observance of the moon and the sky has been employed by agricultural societies and gardeners ever since. However, when referring to a lunar phase or month, it must be clarified which moon is actually meant…
Some terminology….
synodic month – the time from one new moon to the next (as shown above) ~ 29d 12h 44m = 29,530 days
sidereal month – return to the same star or the time it takes for the moon to travel throught the zodiac signs (shorter than a synodic month) ~ 27d 7h 43m = 27,321 days
tropical month – depending on the vernal equinox this lunar month is slightly shorter than a sidereal lunar month and significantly shorter than a synodic lunation ~ 27d 7h 43m = 27,321 days
draconic month or nodal period – the return to the same lunar node ~ 27d 5h 5m = 27,212 days
The tropical month is of special relevance in farmer’s almanacs. As opposed to the synodic waning and waxing moon the focus lies here on the diurnal arc of the moon, which is the path the moon draws on the daytime sky. During the first half of a tropical month the moon’s arc is daily getting closer to the horizon line; the moon is “falling” or is nidsigend. During the second half, the moon’s arc is daily increasing and moving further away from the horizon line; the moon is “rising” or obsigend. Both periods last around 14 days. The nidsigent moon is symbolized by an upside down crescent, the obsigent moon is pictured by an upwards pointing crescent, which resembles a bowl.
Btw. the word tropical comes from Greek tropos = “turn”, the terms nidsigend and obsigend come from Alemannic dialect and mean ascending and descending.
Related names, coming from Hawaiian mythology, are “wet moon“, where the upwards pointing moon is likened to a bowl catching up falling rainwater during the winter, and “dry moon“, where the lunar sickle turns upright as summer is approaching and pours out the collected water in the form of summer rains. The wet moon is also pictured as a smile and is called “Cheshire moon” after the grinning cat from Alice in Wonderland. Notably, these names apply to the actual shape and orientation of the sickle moon, not to its culmination on the daytime sky.
According to folk saying, root growth is supported by the nidsigend moon and leaf growth by the obsigend moon. Hence, root vegetables and plants that grow mainly subterranean should be planted during the nidsigend moon. All other vegetables and plants that produce crops above ground should be planted during the obsigend moon. Further, the nidsigend moon is in general considered the favorable phase for planting and separating young plants, since it promotes rooting. The obsigend moon is the phase during which the plants grow in height.
Again, the nidsigend and obsigend moon are not to be confused with the waning and waxing phase.
Taking things further, one would now observe the sign the moon is in and apply these to the different parts of the plant according to the elements, meaning earth signs for roots, water signs for leaves, air signs for flowers and fire signs for fruits and seeds. Eg root plants should be sown when the moon is nidsigend and in an earth sign, flowering plants such as sunflower would be best sown when the moon is nidsigend and in an air sign and so on.
To give an example, the planting times for August and September 2024 would look as follows:
Besides, the days when the moon meets one of it’s orbital nodes (when it crosses the ecliptic), should be avoided for any greater gardening activity and no seeds should be sown then. These lunar nodes are also known as head and tail of the dragon, whereby the head corresponds with the ascending = Northern node above and the tail with the descending = Southern node below the ecliptic.
Seeking out the best time for planting can become a challenge. The moon may be waning and in an earth sign (perfect for roots), but obsigend and thus not favorable for planting. So you wait until the moon is nidsigend and in an earth sign, but alas, the moon is waxing and in addition, the moon is in one of its nodes or draconic. It is said, that lunar nodes should be avoided for any gardening activity.
Luckily there are lunar calendars available online and in printed form. For further reading see the writings of Maria Thun, who has dedicated her life to gardening with the moon and the zodiac.
Take notes in a personal gardening diary, in which you write down your activity, day and time. Add the moon phase and sign and other aspects, which you can also look up and add later.
The microcosm of the plant mirrors the macrocosm of the universe in movement; as above so below.
Other factors that might impact the development of a plant may be constellations of sun, moon and the planets. This delving into an actual plant astrology since, apparently there is a correlation between the orbital period and the pattern that a planet draws when it circles around the sun and the growth pattern of plants and fruits. More precisely, both orbital period and plant growth follow Fibonacci sequences… (see first illustration)
For the nerd….
The orbital period is the time the planets need to return to their starting point when revolving around the sun. Plants mirror this movement pattern for example in the way in which their leaves are arranged around their stems. These patterns are also found in the way how the seeds are packed on sunflowers or pine cones. The succession in which planets orbit and leaves revolve around the stem follow infact the sequences that Fibonacci introduced to Western European mathematics.
Annual or short-lived and fast developing plants are influenced by the Moon and the sub-solar planets Mercury and Venus. They are sown in spring and brought outdoors after the last frosts. Some annual plants, ie poppies, can also be sown in late summer and then behave as biennials.
Biennial plants may be under the influence of Mars or slower revolving planets. They are best sown in July/summer – the warmest and brightest time of the year. They often produce a basal leaf rossette and long root during the first and a large stem, flowers and fruits during the second year.
Perennial plants can be grouped under Jupiter and Saturn, and under the latter especially shrubs and trees. They are best sown in autumn and often require cold periods ahead of germination. These slow growing plants often take 2-3 years before starting to flower and producing seeds.
Taking things even further, one could create a natal chart for all gardening activity or follow other rules for planetary magic such as are outlined in Picatrix. But rather than getting entangled in astrological theory, better tend to your garden and perhaps and foremost consult the plant devas themselves.
Least we forget…
Plants respond to the individual. Sometimes we are just not ready yet for certain plants and they may come to us at a later point – not when we think that we need them, but when we or perhaps also the creatures around us do. That is when a plant may suddenly occur in nature to us, even repeatedly, or when a seed, we have forgotten in a pot or flower bed suddenly germinates. The passionate gardener not only tends to the physiological needs of the plants (which are usually dealt with during day time) but also comes back to the garden at night, for feeding the devas, elves and gnomes that inhabit the soil, stones and vegetation. This way the plants help us reconnecting spiritually to our selves and beyond.
The first 5 seed boxes have been shipped during the vernal equinox week! It’s been a hell of a work again and took longer than last time from start to finish. Extras inlcuded are some rare Echinacea ‘Green Twister’, darkred climbing monkshood, different ‘slate black’ lenten roses, Caucasian mandrake, some lovely low growing foxglove called ‘silverfox’ and big fat mandrake seeds harvested by my German friend @bussardflug Further this year’s box comes with seeds for growing your own fragrant sweet grass (Hierochloe odorata) and the endangered white sage (Salvia apiana).
This year’s seed box is different! The boxes are pyrographed on all sides, with a variation of the Sigillum Major (Greater Seed Sowing Sigil) on the lid and devils and lunar planting symbols on the sides. The bottom is pyrographed again with the Sigillum Minor (Lesser Seed Sowing Sigil).
I have now started on the next 5 boxes… there’s exactly one box left for pre-order. 🙂
The preview shows the plain pyrographed boxes. In the next step these are stained with dark oak on the corpus and dark green to light oak color on the lid.
They are filled again with the annual seed harvest, gathered from my own witch plants, as well as seeds sourced from trusted nuseries and herbalists. The full list:
Aquilegia atrata
Aconitum napellus
Aconitum hemsleyanum ‘Red Wine’ (rare!)
Atropa belladonna
Datura ferox (rare!)
Datura innoxia
Datura metel var. Fastuosa ‘Black Currant Swirl’
Datura metel var. Fastuosa ‘Golden Queen Triple’ (rare!)
Meanings: return of the sunlight, first of the spring festivals
Imbolc signifies the beginning of lactation in sheep and thus the first fresh nourishing milk after a long dark winter. Imbolc is also translated as “in the belly” (since now the ewes turn pregnant) or alternatively as “allround ablution”, denoting perhaps a great baptism rital. The feast day of Imbolc is rooted in agricultural traditions of Ireland. In the Mediterraneans this time of the year was associated with the Lupercalia in ancient Rome and with Candlemass since the rise of Christianity.
The Romans named the month Februarium, from Latin februum, which means “purification” (the English word fever also refers to this). The Roman Februa was a purification ritual held on February 15 = the full moon in the old Roman lunar calendar.
Other names of February include the Old English Solmonath= “mud month” and Kale-monath – named for cabbage. The February full moon is also called Snow Moon, Storm Moon and Hunger Moon.
Even though the sun is gaining strength and the first signs of spring are emerging, winter is still reigning. The month of February is therefore a month of divination and preparation. In some regions, such as the South of Germany, Austria and Switzerland the female Perchta and her hosts are still roaming about, which is reflected in the Perchtenlauf traditions in these areas, where people dressed in goat fur and wearing scary beastial or demonic masks walk around villages with rods, bells and drum beating.
Similar traditions that fall into February are Carneval and Fastnacht. The custom of wearing costumes, drinking strong beer and acting lascivious goes back to Roman times. It was condemned by the Christian church. But not even the Nazis could ban the tradition. According to Christian lore, Fastnacht is the last night before Aschermittwoch, which marks the beginning of the Lenten season (Fastenzeit). However, according to Wolf Dieter Storl the term Fastnacht originally had nothing to do with what today is understood by “fasten” (fasting) but comes actually from high German faseln (middle German vaselen), meaning to “thrive” and to “fertilize” (the earth).
Rituals:
oracles and pronouncing wishes
honoring the goddess in her Maiden aspect
ablution, cleansing, purification, initiation and fertility rituals
blessing and lighting candles (especially white and green candles)
planting first seeds (e.g. pre-culturing vegetables and herbs)
baking bread
drinking and offering milk
crafting / blessing “Brigid’s Crosses” and grain dolls
burning previously crafted straw figures, e.g. from previous summer
binding vices, mental problems, sickness or enemies via sympathetic magic unto straw bundles and burning them ritually
forecasting weather, celebrating groundhog Day
dressing up for Fastnacht, Carneval etc.
Colors: white + green, also yellow and purple
Tools: grain figures, Brigid’s crosses, ribbons, candles, stones, evergreen wreaths or smudge herb bundles, sun discs, chalice, cauldron, matches
Symbols: birch, primrose (=keys to heaven), snowdrops, violets, bear, white cow, ewe, amethyst
Deities: Brigid as Maiden riding on a bear or white cow, Februa (Roman goddess), Mary as Maiden, Perchta, Frau Holle
Living and dead mandrake roots are drawn with India ink on absorbent paper, which has been infused prior with coffee, soil and the body of the portrayed mandrake root. It is meant as a collector’s item in a series of “Root” drawings, which I have been creating over a number of years.
Drawings from this series have been exhibited for the first time in 2017 in Berlin as part of the “Bad Intentions” group exhibition, alongside internationally renowned artists from Isreal and Palestine. They were also featured in an online exhibition titled “ROOT”, held in 2021 by The Organic Centre Ireland during the Corona pandemic.
The artistic process that I refer to as “phytography” has been introduced to a larger audience in 2022 during the virtual “Viridis Genii Symposium VII” and has been published as part of the accompanying book series.
Choosing mandrake as an artistic theme is tapping into and continuing an anthropomorphic mandrake root cult, which can be found throughout millenia of human civilization. My research on the religious symbolism and folkloristic mandrake traditions was published in the article “Regina Amandrakina” featured in “Pillars” journal released by Anathema Publishing in 2014. A summary of mandrake’s purported magical properties is attached via the info sheet accompanying your drawing.
The roots are portrayed in and beyond their physical form, employing different layers composed of physical matter from the root and the detailed ink drawing created during many hours, in which I establish a deeper connection to the plant soul. During this process I gain ‘magical’ experiences, such as roots that seemed dead suddenly starting to thrive again, which is in line with mandrake’s alleged necromantic and resurrecting powers.
Even more satisfying is to see the roots finding new life in new homes and transforming and functioning as divinatory tools and serving as magical famuli in the hands of other mandrake enthusiasts.
Small acts may still bring small changes and, most importantly, some rest and recreational time. Hence, whether you are able to make a great ritual bonfire or only light a candle, it still does make a difference! My solstice ritual was very basic and reduced. I have cut it down to burning incense and (re-)charging gemstones, which I find at random and in color and vibe connect to the beginning of winter. These currently being a dark translucent black-green tourmaline, a nicely banded gray blueish hawk’s eye, some clear irisdescent quartz crystals, a new rock crystal with dark green inclusions and an ice blue topaz with golden inclusions, which shows some subtle light diffracting effects.
The longest night here was stormy and lit up by lightning. Germany is experiencing heavy storms until christmas. We got a taste of it the next day, when we went outside with the kids for some jolly carousel rides in the rain! It is no wonder our ancestors connected this time of the year with the wild hunt! Though it marks also the turning point for the return of light. But the way is still long and winter has just officially begun.
I used the liminality of the occasion to (re-)charge said stones in the smoke of my Winter Solstice incense blend. And the moment I placed it on the burning coal and the blueish smoke rose up and followed the wind, I realised again that it is indeed one of my favorites! I was also happy to hear back from people, who also use(d) this blend. It feels actually really great knowing that people in very different places burn the same incense and appreciate its effects.
I therefore wish all my customers and followers a truly magical winter time!
Beginning of this year I started a journey with a goddess I had always known from legend and fairy tales but never actually approached ritually. A simple request, whether my Rauhnächte incense could also be used for honoring her, lead me to change my perspective. Eventually I spent the whole year researching and gathering herbs that connect to her essence and bring out her different light and dark aspects to finally compose an incense which evokes the obscure deity in her wholeness.
Lacking any image representing her I also designed a new sigil for her, who…
resides on a white mountain top, at the depth of a well, in the clouds or in hell
is the goddess of spinning and weaving, winter and death, childbirth and vegetation
contains the souls of the unborn and stillborn in her well, grants fertility and receives the souls of the dying
governs legions of elves and gnomes, presides over witchcraft and the sending of nightmares
sends snow and hail, rain and frost over the land and leads the wild hunt
visits earth during the twelve coldest nights, blesses the diligent and punishes the indolent
appears as a beautiful virgin of the dawn, fertile mother of man at day, devil’s sorcerous grandmother at night
is the companion of the green-man during spring and summer and the spouse of Wode, the hunter, during the dark half of the year
She is known as Percht(a), Berchta and Bertha in upper Germany (who may have Celtic roots), Holle or Holda, holde Frau, Frau Venus in Middle Germany, Frau Herke/Harke or Gercke, Frau Gode/Gaude, in lower Germany, Murawa (a night demon in Saxony) and Spillaholle in Silesia. All these names are present throughout different parts of Germany and are expressions of an older omnipotent goddess.
In Bohemia she is also simply known as Frau Holle, a small and ugly old woman, who carries a batch of stinging nettles. During the twelve cold nights of winter (twelve yule nights) she visits earth and looks into the homes, to see, if the spinners have finished their work or are still spinning. The latter she punishes by beating them with the nettles. But those who have finished their spinning are blessed with a single nettle twig left in the home that protects the house from misfortune for the whole coming year.
A Silesian rhyme about the Spillaholle goes:
Spinnt, Kinderlein, spinnt, Die Spillalutsche kommt; Sie guckt zu allen Löchlein rein, Ob das Strähnlein wird bald fertig sein.
Spin, little children, spin, The Spillalutsche comes; She peeks through all the little gaps, If the little strand will be finished soon.
Spillaholle occurs as an especially cruel and mean version of Frau Holle, since she kills the children, that she has caught spinning at night. She also scares people to death. She is accompanied by wood sprites, a tomcat and a goat.
