For some people, myself included, holidays are much more than mere dates on a calendar or boxes to tick off a timetable. They amount to more than opportunities to socialize, or to engage in rituals just because this is what most people do on such occasions. For me, personally, holidays are seasonal markers and times made special by the energy shifting in particular ways. Right now at the end of October and beginning of November here in the Northern hemisphere, we are on a cusp: no longer into summer yet not into winter either. Just in between. On the edge. In the liminal space where a lot happens even when it seems that nothing happens at all.
October Sunrise. Photo credit: Daniela Simina, 2021
In Nature, the only constant thing is change. Since natural rhythms have always guided my personal practice, there’s a lot of change happening right now with me as well - inner changes reflecting more than the fading of one season into another. Over the past few years my spiritual path has become a crucible where fairy lore and traditions from my native land fuse with fairy lore from other lands.
Occasional mismatches, elements that are dissonant still make their way into my practice because for as long as I’m willing to try new things, experiment, and take risks, mistakes are unavoidable. But, to paraphrase a teacher that I utmost admire, once we know better we should do better. With this in mind, I get on doing what I can do: learn, study, search in depth so I shall know better, and then do better. I think of my personal practice, of my spiritual path in all its complexity, as an alloy. I make thus sure that whatever goes into the crucible truly contributes to the alloy by endowing it with properties that in the end go beyond those of the individual elements thrown into the mix.
Which means more work.
I feel thus obliged to delve deeply into studying and learning all that I can about the special markers of the approaching holiday, the transition from summer to winter in this particular case. This year I’m starting anew by entirely reworking the calendar that I follow for personal practice. I’m preparing to honor the seasonal markers in a more comprehensive way, my own, as a walker on the Fairy Path. To this purpose, I’ll follow a continuum of time and space and trace an arc that encompasses the Romanian Sâmedru, the Irish Samhain, and the astronomical, intercultural Culmination of the Pleiades
I’ll begin by re-stating that Samhain, pronounced somewhat like SAH-WEN, and not Sam-hein, it is not really a one twenty-four hours shot at a holiday. Or, even if we look at it this way today, let’s keep in mind that once upon a time Samhain was something different. The name of the holiday is Irish. In modern Irish, Samhain means November, and the month of November translates as mí na Samhna, pronounced mee nah Sawna. This name has been used in reference to an entire month, and not to just a one-day event. This whole month, Samhain aka November, carries special significance: it is the time when Autumn finally dissolves into Winter. It is the time when …or, it was the time when people, whose life depended on farming and agriculture, decided which cattle to slaughter and which to preserve, take stock of the available supplies, make sure there’s enough to get families through winter, and plan for the months ahead. Farmers gathered from the fields all that could be gathered before entering mí na Samhna. Even today tradition still holds that wild berries are no longer suited for picking past this date, because the pooka spits or pees on them.
This has always been a special yet critical time. Critical, because failure to plan for the months ahead could prove disastrous in more than one way. Special, because never do life and death get so close as they do around this time of the year when the otherworld bleeds copiously onto the world of humans.
Special, because in the merging of the worlds, ancestors and spirit guides come tangibly close. Critical, because this is a time when chances to cross paths with Na Daoine Maithe are significantly higher, and Slua Sí is far more active than usually.
Samhain. Photo credit: Daniela Simina, 2021
The month is heralded by what we have learned to celebrate as Halloween, which means different things to different people. On Ocober 31, Eve of Samhain or Oiche Shamhna, many pagans celebrate the end of the old year and the beginning of the new one. For those celebrating the New Year on this date, as Fall dies into Winter, a new year is born . Ancestors come to enjoy the dumb supper laid out for them. Fairies receive the offerings made to them and hopefully bless givers with good luck. On the eve of Samhain, it is not safe to travel alone. People keep away from places that have a reputation for connection to fairies. Travelers are advised to turn their coats inside out to break enchantments and avoid being led astray by the Good People. Children dress-up for fun and in a very modern interpretation of of the belief, they do so to go unrecognized by the fairies which and minimize the risk for abduction. Jack O’Lantern was customary carved from turnips before pumpkins flooded the markets with their bright, merry, orange sheen. In Ireland it is customary for people to gather inside after dark to share food, play games, tell stories, and divine for marriages and luck in the year ahead. For me, this is a time to connect with my ancestors, leave offering for the Good People and invite their blessings, review my plans for the year ahead and magically support their coming to fruition.
Although Samhain is not Romanian, I feel a strong connection with it, and this is so for several reasons. Firstly, I can’t remain indifferent to the energy shifting at this time: it feels like a whirlpool that simply sucks me in and I don’t see why shall I resist it. Secondly, many other pagans do celebrate the change of seasons and the New Year at Samhain. I like the feeling that I am also part of this larger community and gladly partake of the energy of this moment alongside others. Thirdly, while not a holiday autochthon to my native culture, Samhain is similar in meaning and forms of celebration to a Romanian tradition occurring very close to November 1st. Last but not least, I am genuinely connected to Irish spirituality which means that I’m not just borrowing from the culture, but truly internalize the meaning of elements, practices, and special moments such as Samhain. One reason on top of another, it feels just right to observe Samhain as a time of transition toward winter and a new year.
After having said all these, I shall add that for me, Samhain is not the one day marker that signals the transition from summer to winter, but an important moment on a continuum of several days of such transition.
Where I come from, Romania, October 26 is known as Sâmedru, a date of utmost importance in the calendar of agrarian communities. Today, same as in a distant past, October 25-26 marks the return of herds from pastures, the end of numerous agricultural endeavors, and the time for last moment arrangements be made in preparation for winter. On the eve of Sâmedru, herd owners pay shepherds their stipend, labor contracts are closed, and tenants pay whatever they owe to landlords. The holiday carries connotations of conclusions, endings, clearing the slate before planning new endeavors.
Anthropologist Dr. Maria Vivod affirms that the Eastern Orthodox Christian calendar in the Balkans area is a mimetic copy of the calendar observed in pre-Cristian times. The statement is supported by the works of Mircea Eliade, Eva Pocs, and other scholars who studied ethnographic traditions and folklore from Southern and Eastern Europe. In the light of all these, Sâmedru is in fact an ancient celebration of a god who presides over the colder and darker half of the year. Like in many agrarian societies, inhabitants of the territory that is now Romania divided the year into two halves, the summer and winter seasons. Each season was overseen by its corresponding deity: Sâmedru ushered in winter, and Sângeorz heralded summer. These gods and their holidays survived in Christian garb, assimilated into the holidays of Saint Dimitri and Saint George respectively.
Sâmedru, the deity of winter, is regarded as the the one who “locks up the sky and lets the cold in,” – the expression used by different local communities in reference to him. The night of October 25, the eve of Sâmedru, is still celebrated in many parts of the country, especially in the rural areas. The central element of the celebration is the Fire of Sâmedru, also known as the Living Fire of Sâmedru. This is a bonfire that people light at crossroads or on hilltops. At the center of the bonfire a fir tree trunk is placed to symbolize the passing of the old god and revival of the new god. In some areas it is still customary to use nine selected woods to build the bonfire. The celebration stretches into the night, and it culminates with the moment of the central fir trunk collapsing. There are cheers of joy greeting the change in seasons and the arrival of Sâmedru. Bits of charred wood taken from the fire, especially form the central trunk, are collected and preserved carefully because they will fend off disease, malevolent magic, attacks from iele, and bring good luck to the household through the months ahead. Women impart to the gathering grapes, apples, nuts, covrigi, and rachiu. There’s singing, storytelling, and divination is being done for weather and for love.
The fire is a celebratory element but has also apotropaic connotations. On this night, all kind of spirits, some of them malevolent, are roaming around. If someone feels threatened by such spirits or under any kind of psychic attack it is customary to wear a garment, usually lingerie, inside out to deflect the unwanted attention.
While I grew up with the tradition of Sâmedru, over years my personal beliefs have changed to include other traditions as well, and my spiritual practice strives to keep up with the changes. This being said, for me Sâmedru is not a one-day marker that signals the transition from summer to winter, but an important moment on a continuum of several days of such transition. (Yes, I am repeating word by word what I have just said about Samhain because it is relevant to the argument I'm trying to make.)
People of the old timed the seasons using the positions of the sun, moon, and stars. “It is surmised that the constellation of the Pleiades (the 7 Sisters) played a part in this [agrarian calendar] to signal the change of seasons and that the cows remained below [near farmhouse instead of pastures at higher altitude] from Samhain to Bealtaine when the Pleiades were high in the night sky.” (O’Dunn Sean, “In Search of the Awesome Mystery”, p24) The author implies that herds, cows in this example, settled in for winter based on a calendar laid out by the position of the Pleiades. Astronomers say that “November is the month of the Pleiades star cluster”. (earthsky.org, 11/19/2021). During this month the Pleiades are visible throughout the night, and on November 21 at midnight, the Pleiades are positioned right above the head. Yearly, on or near November 21, the Pleiades cluster culminates – reaches its highest point in the sky – at midnight.” (earthsky.org, 11/19/2019). To me this is the celestial marker that makes a clear statement about the transition from summer to winter reaching its completion. From this moment on, winter reigns supreme.
But the Pleiades are not just celestial markers whose position in the night sky inform on seasons changing. Directly or indiretly tis cluster of stars appeares to be linked to fairies in folk belief. In the account “The Fairies Dwelling of Selena Moor” there are mentions of fairies as star-worshipers. In some ballad material and older anecdotal accounts (“The Green Children of Woolpit”, https://www.historic-uk.com) there is reference to Fairy as a world where there is no sun or moon, but only stars. There are also modern materials very well researced that speak about the connection between fairies and the Pleiades. One example is “Living Fairy” by fairy expert Morgan Daimler. Personally, I resonate with this view of the fairies’ connection to the Pleiades, which does have a place in my beliefs.
What follows is just my own integration of the lore and customs into my own beliefs and practice.
In my personal mythology (for lack of a better word), I associate the star Aldebaran with Sâmedru, the Romanian ancient god of winter. I shall clarify that I do not identify Aldebaran with Sâmedru. This is quite subtle but very important. To me Aldebaran, as a star, illustrates the gradual progression through the seasonal transition. As it moves across the sky Aldebaran speaks about the path and presence of Sâmedru, the winter god. In practical terms, this path of Aldebaran and the Pleiades informs farmers about the impending arrival of the god and the timing for their activities. Starting early October, Aldebaran and the Pleiades themselves are increasingly more present in the night sky where they rise above horizon around 8:00pm. These stars become easily and fully visible to people mid-September and early October depending on latitude and landforms. At the end of October - early November, the Seven Sisters and the accompanying Aldebaran climb up into their celestial abode for everyone to see. So, on the night of October 25, the eve of Sâmedru , Aldebaran, now easily spotted in the sky shortly after dark, announces Sâmedru arrival and readiness to take over as lord of winter. I also equate Sâmedru with the Liminal Power that I honor under the name of The Hunteror Lord of Winter. The short transition period from summer to winter begins.
Few days later, on the nights of October 31 - November 2, fairy activity reaches new heights. Fairies travel a lot at this time and encounters with humans are likely. This is a time when I have a blót for the elves and make offerings to my allies from among the Fair Folk and zâne It is my way of expressing gratitude and propitiate their blessings for the season ahead. Ancestors draw closer on the eve of Samhain and throughout the days that follow. It is therefore the time to make them feel welcome with offerings of food and drink, decorating the altar with mementos, and lighting candles to light their path thorugh our world.
Finally, around November 21 at midnight the Pleiades reach culmination signaling the time for the God of Winter to take over. The Hunter no longer feels like the newly arrived Sâmedru as he was in late October. By November 21 he has fully matured into the role he will fulfill for the next six months or so. At the time of Culmination, I clearly perceive the presence of The Hunter, Lord or King of Winter, endowed as it is with all the attributes deriving from his function.
Late Autumn Transition. Photo collage by Daniela Simina, 2021
In my Fairy Faith, the Culmination of the Pleiades is a very special moment. Same as in the case of Aldebaran and Sâmedru/The Hunter, I do not put the equal sign between the seven stars and fairies or deities per se. Fairies worshipping stars has for me a slightly different meaning. Since stars, Pleiades in this case, show the change in seasons and describe the rhythms by which the Nature itself pulsate, then fairies worship not necessarily the stars themselves, but the natural cycles, the powers associated with the the seasons which the stars herald. The stars themselves embody Powers and the stars'positions in the sky pinpoint the moment when the Powers act in specific ways. In my own understanding, fairies honor the very cosmic forces that determines a specific cycle, season, or really large scale natural phenomena. Pleiades are central to fairy belief because they are embodiments of the aforementioned Liminal Powers. As such, the Pleiades show through their movement the nearing or departing of the Power(s) holding agency over the impending season or natural cycle. In honoring the the Pleiades I honor infact the Liminal Powers. So, at the time of Culmination, I give thanks to the Pleiades because according to my own animistic beliefs there is consciousness and power in Them. However, the worship aspect is directed to the Powers who the Pleiades represent, the Powers directly responsible for the season - in this case, winter.
Picture of the author on Samhain 2021
So, what do I do, practically?
As October 25th approaches, I begin my winter preparations. The extent to which I am available and willing to get involved varies, so I do what feels meaningful, enjoyable, and feasible. I may focus on gathering supplies and stuff up the pantry, pencil plans for the holidays ahead, decide what project am I going to complete over the following two or three weeks and what do I need to give up because it's not worth pursuing.
On the evening of October 25th, I greet Sâmedru, the Ancient One who heralds Winter. I light up a fire, which depending on the circumstances can be as simple as a lighting up a candle or an arrangement of few candles. I don't not have the luxury of lighting up of bonfire with selected woods and a fir stump at its center so the candles should do. As I light up the fire I acknowledge and welcome Sâmedru, the god of the impending winter. I ask for protection for me and mine. I gather with family and/or friends to share staple foods for this occasion: apples, grapes, nuts, breads, and wine. Weather permitting, we could eat outside and spend as much time outdoors as possible. If no one is available for gathering, I’ll set up a small meal by the candlelight, lanterns, or fireplace, just by myself. In eating that small ritual meal, I connect with all my ancestors who observed this holiday and who acknowledged the ancient, liminal power heralding winter. Whether celebrating solitary or with a group, throughout the evening and as late into the night as I would stay up, I make time to take omens, observe, and later on, journal.
As October 31 approaches, I focus on the Fairy peole and ancestors. We decorate the house for the upcoming Halloween about two weeks prior (three weeks ahead if I’m facing pressure, if you have children who are fond of Halloween then you know exactly what I mean). Close to October 30, I set up the altar and decorate it with with items that reflect what Samhain means for me: some deer bones, a raccoon jaw, antlers, few feathers, shells, stones, acorns, and items that represent The Hunter, Lord of Winter and The Queen of Winds- the pair of Liminal Powers that I associate with the season and who would eventually take over starting with the month of November.
On October 31 I place on the altar pictures of my beloved dead. Since I don’t have the luxury of separate altars, I have one everyday, all-purpose altar where the ancestors have a small, permanent space dedicated to them. In this spot, I place some memorabilia for the occasion.
As the night approaches, I light up candles and sit on the porch to greet trick o’ treaters. Later, when the laughter and cheers fade away, I go out in the backyard by the Fairy Tree (yes, I have one behind the house) and do a ritual to honor the Othercrowd or the people of Fairy and my allies from among them. Here is one example of how I honor jointly the fairy beings who, in my case, come from different cultures [15]:
I start by offering water to the Powers in the four cardinal directions, above and below, asking them to keep and ground the space and those inside it.
I cast a circle or compass using my ritual blade or just walking the bounds. I do not seek to create an enclosure but rather a portal through which gods and fairy allies can com through.
- I address the deities whom I honor and who are specifically related to fairies and to this holiday. I give the offerings that I know they prefer. To the best of my ability, I use Irish to I address the Irish gods and bits of Icelandic for the deities related to the Nordic elves.
- Then I address those fairy beings who are my patrons and guides and give them the appropriate offerings.
- If I have planned any magical work, I’ll do it at this point. Then, I return the space to its pre-ritual state and observe to see if there are any omens I should pay attention to.
On November 1st and 2nd I focus on ancestors. I make offerings of food and drinks to the beloved ones who crossed over. In making offerings I keep in mind the religious beliefs and spiritual practices of each person I offer to. I do my best to tailor what I give and how I give it so it would be well received. I am aware that my very Christian stepfather will be really upset if invited to partake from something that is hardcore pagan. My mom instead, won't care in the slightest about the pagan overtones as long as the offerings include pastries, coffee and a sip of good wine. I may also visit the old cemetery nearby where I leave flowers graves long forgotten. On November 2nd at sunset, I take the ancestor pictures and memorabilia off the altar. I also take down those decorations which are specific to Halloween. We are now moving closer to winter,
November 21st , the Culmination of the Pleiades, is dedicated to fairies and the seasonal Liminal Powers that begin their reign on this night. I began my preparations closer to sunset: I set up the altar, put the offerings on a tray, and if I plan to read something, I’ll keep those pages handy. This is the time when I also renew my commitment to the fairies as the leaders of my path. I speak about renewing my commitment during the ritual when I will also ask for blessings and guidance. I sometimes try to think in advance of what I will say, but the ritual rarely follows the script that I prepared, if ever. No wonder I’m growing impatient and even a bit nervous as nighttime approaches. I go outside as late as possible, preferably close to midnight. The outline of the rituals that I use for inspiration can be found in “Living Fairy” by Morgan Daimler which is listed in the Bibliography section at the end of the post. When everything is completed, I meditate or simply contemplate the late November sky where the Seven Sisters together with Aldebaran, their companion, announce that The Hunter, Lord of Winter and The Queen of Winds have been enthroned. I am finally ready to go inside and in the morning I will journal about the experience from the previous night, analyze messages received overnight in dreams, if any, and enjoy time outdoors on the first day of winter.
