~*~ Elder Airwolf LoP Ministry Founder/Owner~*~

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Merry Meet Legionnaires~
I am sixth generation Native Blackfoot and Scottish Celt. My Grandmother was one of my mentors her being a shaman, and my other mentor was my Druid Celtic Aunt. I was raised pagan and my education started at the age
of seven and formally after my first moon lodge ritual at 12. I am also trained as a voodoo priestess
I have one son now coming into his native shaman training and 4 beautiful grandchildren.

Path of the Green Witch

Traditionally, many paths of Witchcraft are named by their color; red, white, grey, and so forth. Many of these disciplines have changed their names as Witchcraft has gained global unity, but it is Green Witchcraft which has kept its color name from country to country.

To be a Witch means that you worship the Earth as a mother, and to be a Green Witch means that you heal the children of the Earth by bringing them back in communication Her. The disciplines of the Green Witch are many; she listens, watches, learns, heals and, most of all, she teaches.

The Green Witch listens

An old story tells, Raven created the world and it was he who created the gods. He scooped them from the earth, filled their veins with ocean blood and their lungs with mountain winds. Raven gave them the spirits of the stars, so that, like him, they would never die.

Then Raven went on creating. He made our world as the gods whispered their counsel to him. Raven made rivers, mountains, trees, and all manner of beings. As Raven created, his brother the Destroyer, mangled his creations. "Create speed," counseled the gods. Raven made a perfect animal with long running legs, keen vision, and absolute agility and named it Deer. Destroyer could not bear the thought of perfection and so gave Deer the quality of Fear. Raven cursed as his perfect animal bolted into the woods at the sound of leaves rustling. So, he tried again. "Create strength," counseled the gods and Raven created an animal with burly shoulders, strong jaws and claws that push aside the earth, and he named it Badger. But Destroyer gave Badger the quality of Anger. Raven cursed as his creation swung around to bite him. "Vision," counseled the gods. Raven again created the perfect animal with wide knowing eyes, night vision, and the ability to see in all directions and named it Owl. Destroyer gave the creation Day Blindness. Raven cursed as the animal flew into a tree to sleep until sundown. Finally, Raven was ready to create humans.

"Imagination," counseled the gods. "These animals," spoke Raven, "are special to me because of their ability to create in a way that can be both beautiful and dangerous. You must be willing to help me if Destroyer interferes." The gods nodded in understanding. So Raven created the humans with long, flexible fingers, quick minds, and a need to communicate. Destroyer gave the creation Weakness. Raven called upon the gods. "My creature will sicken and go mad destroying everything in their path. We must help them or all creatures will be in danger." The gods conferred and did a very wise thing. They broke off pieces of their wise star spirits and scattered these pieces across the earth. From these pieces rose plants of every variety. Trees, shrubs, flowers, mosses grew in profusion. "All that will challenge Raven's children, the humans, whether disease, madness, or wounds can be healed by these plants," said the gods. "How will they know which plants will heal which sickness?" asked Raven. "When they call upon us, we shall teach them the language of their plant cousins," they replied.

The Green Witch watches

Healers throughout the world have been seeking the language of their plant cousins for centuries. Sometimes our animal brothers and sisters teach us their secrets, as in the case of the herb Eyebright. The story goes that an herbalist had a young bird family nesting in her tree. The spring was a difficult one with excessive rain for the season, and sickness took its toll on the young birds. The herbalist noticed that the fledglings had crusted eyes. She shook her head; the birds' singing had given her such joy every morning, "what a shame," she thought "that they won't survive." But the next morning, the herbalist noticed that the mother bird had brought a plant back to her nest instead of the normal grub. "Was she rebuilding her nest?" wondered the woman. She observed the mother bird holding the plant sprig in her beak and wiping the eyes of her fledglings every day until the chicks eyes had cleared. After some investigation, the herbalist discovered the herb in use was Euphrasia rostkoviana, Eyebright. Eyebright produces tiny white flowers with yellow spots and red veins that reminds me of nothing so much as a blood shot eye. This plant is still used as an eye tonic for strains and infections. People suffering from allergies use it to relieve irritated eyes due to hay fever and sinus infections.

The Green Witch learns

Many healers study the physical nature of plants for clues to their properties. The spotted lung pattern on plants like Lugwort (Pulmonaria officinalis) led ancient herbalists to try treating bronchitis and other lung and throat ailments with this plant with good success. The stomach-shaped pods of Senna (Senna alexandrina) lead herbalists to discover the shrub's usefulness for treating the digestive tract.

Even colors speak to those prepared to listen. For years, Coptis species was used as a detoxifier to cleanse the body system. The inner bark of Coptis is yellow, the color normally associated with the liver and with bile. The liver holds and attempts to filter the body's toxins. When the liver is asked to filter more toxins than its capacity, it ends up as a great storage tank for the unfiltered poison. In the 1930's, overharvesting of Coptis species made it endangered and a new detoxifier had to found. Attention was turned to another plant with a yellow inner root bark, Goldenseal, (Hydrastis canadensis.) This plant became the second most popular herb in American apothecaries for the following 50 years. Now goldenseal has become overharvested like Coptis before it, and the new substitute for Goldenseal is another yellow inner barked herb, Oregon Grape (Berberis vulgaris). The need for flushing the toxins from our systems has brought the toxin "scarcity" into our mother's body to be healed as well. Oregon Grape is being monitored by environmentalists, and organic farmers are planting Coptis and Goldenseal to reduce the need for wild harvesting of these plants.

The Green Witch heals

Sometimes the land speaks to the herbalist. St. John's Wort (Hypericum perforatum) came from the semi-dry soils of Turkey and spread throughout Europe and central China as it followed the advance of farm land turned barren by overuse. The wounded land was its nesting place, and the herbalist watched St. John's Wort's sunny yellow flowers line roadsides and other places too rough and ruined for other plants. This is a "bandage" plant, a plant that heals the body of the land as it heals our wounded bodies. The Greeks revered its healing properties and hung it over portraits of the dead, hoping that whatever ills the deceased had suffered would be healed and not passed on to the living. This represents a tradition of using a tool of physical healing to facilitate healing of different levels; many times the healer uses the herb to heal several different levels at once. This is called Deep Healing and it is an important aspect of Green healing.

The Green Witch teaches

The day after a neighborhood friend had his big birthday party, I was in the kitchen getting an easy Saturday lunch together when I noticed three little heads bobbing under the dining room window. I stepped into the dining room to see what the children were "up to." As the window was open, I could hear as well as see them clearly; my eldest daughter (age 7) was rustling around in one of the herb patches under the window under the close scrutiny of my youngest child and the birthday boy (who was holding his stomach.)

Since my children are still quite young, I don't grow any toxic plants, so I wasn't concerned for their safety — just curious. My daughter held out a handful of freshly picked leaves for the boys to see. "You should chew on these," she said confidently, "This is peppermint. Mom makes us drink the tea when our tummies hurt too. It tastes pretty good if you don't chew it too much." I leaned quietly against the door frame blessing the sacred hoop that showed me this moment.

The previous week, I had experienced a terrible day. My plans were dampened by the misunderstanding of another; I was heart sick. I wandered over to the herb patch in the back of the house to check on a new chamomile patch, when a motion caught my eye. A large raven was sitting in the hawthorn tree. When I saw him I thought "Ah, the Hawthorn berry is good medicine for people with heart conditions. It is also given to people grieving of a broken heart. Raven must be pointing out that this is the healing I should seek." But of instead eating the ripe hawthorn berries as I expected, the raven was picking at the beads of the medicine bag I had hung in the tree branches. He caught hold of the sinew stitching with his beak and pulled. The sinew snapped back and he lost his footing and fell backwards, flapping his wings wildly to keep upright. An avalanche of berries fell and rolled towards my feet, which I hopped over as I laughed. Meanwhile, Raven had escaped in an indignant huff to the confines of the nearby cedar tree. His squawks of irritation soon turned to what sounded like laughter, laughter at himself and laughter at me. Raven had given me a merry heart and just when I needed it. I thanked him and heaved a handful of ripe seed heads under the cedar tree as an offering.

To live the life of the Green Witch is to live with many different levels of understanding at once. I call this path Green Living. It means that what we see is a window to all worlds and that when we are asked to help lift life back into balance, we do so. It means that we heal with the knowledge that all beings are Raven's children and deserve love and respect. Green Living means learning the sacred language of the beings around us, a language without words — the language of life. h

— Suzan Stone Sierralupe, Copyright 2002.

What is a Hedge Witch?

A hedge witch is very much a free spirit. Hedge witches are also related to the village witches of old. The term, hedge witch, comes from the fact that your average European village, in time gone by, was surrounded by a hedge or woods. Beyond that hedge was unknown land, beyond their known perception... i.e. the Other World. The village witches of this era usually lived just beyond or just before this hedge. The hedge was a metaphor for some one who practiced shamanic arts, a walker between the worlds.

This term didn't mean just that though. It also denoted that said witch was an herb worker, a healer,because they spent much time in the hedge looking for the herbs necessary to heal or enchant. So now you know where the term came from, but what dose a hedge witch do?

A hedge witch would have learned their trade or craft by word of mouth. More than likely they would have learned it from a family member or the former village witch. Once the person left, they would be on their own. So they would have been taught ways to learn from nature such as listening to the winds or watching cloud formations. They would have celebrated the sabbats by the change of the seasons and not by a date on a calender. More than likely they would have other Holy days besides the sabbats.

They may or may not have worshiped gods.But I digress, this is a definition not a history lesson. Hedge witches all view the divine differently. Personally I worship a God and a Goddess. I feel they are the parents of all life.

Hedge witches are shamans, charmers, healers, and, priest/esses, Rea Beth coined a great term Hedge Mystic. A person who studies and practices the Great Mysteries of Naure.

Hedge craft is a very eclectic path. Mostly because it depends on each witch how it is practiced. Most hedge witches, my self included, are very ethical people. Most do not follow any one Rede as wiccans do. They usually have basic lines they, individually, will not cross. For most, such things are very privet, I am no exception.

Hedge witchery also has another common thread; that magic isn't just about spells and potions, it is in your morning coffee, a gentle touch from your lover, the complex beauty of a leaf, and in hundreds of thousands of other seemingly "mundane" things.

Ti represented this concept i use they phrase "Life is magic, and magic is life"

Another commonly accepted theme is practicality and simplicity. Hedge witches are a very practical group of people, and from that practicality comes simplicity. I think in that simplicity, away from the athames, the penticals, and silver plated chalices; we are able to connect more fully to the natural forces. All to often people get lost in the symbols and forget their meanings.

I know a lot of pagans, when investigating a new path, want to know what toys..errr.. tools a tradition uses. In keeping with the hedge witch way, hedge witches use a variety of tools, most of them bases in practicality and usefulness.

My personal tool set consists of: a humble clay chalice,a sharp knife,a walking stick, and a stone. These tools i consecrated by earth(I buried each tool for a day), air(I left them out above ground, hung in a tree),fire (I held each in a flame....for as long as the materials aloud), water(I submerged each in a creek) and for spirit i asked the blessings of the Gods and Faeries upon them.

Some of you may not know what a Stang is. A stang is a staff with a fork at the top. It usually is planted in the ground and is used as a vertical alter. It is commonly used in traditional witchcraft, it represents the Horned God and is used at the northern gate.

The word hedgewitch comes from the Saxon word haegtessa meaning ‘hedge-rider’. The hedge in hedge witchery is not a fence of shrubs and wildlife, but instead represents the border between our material world and the otherworld – the unknown. In trance-work (also called journey-work, journeying or just “travelling”) the hedgewitch crosses this border in order to contact spirits on the other side to learn from them and bring back knowledge to the material world. A hedgewitch may also use this ability to enter trance in healing rituals, both physical and mental, and also to perform divination. These practices are very shamanistic in nature. Shamans from around the world would talk to spirits and ancestors through trancework in order to learn about specific chants and herbs for healing. Illnesses were sometimes thought to be caused by evil spirits and it was the shaman’s job, along with the help of their spirit guides, to drive out the evil spirits from the afflicted person. These practices can be linked from the fairy doctors of the UK to the halaait of British Columbia. The hedgewitch is essentially a witch doctor with the difference being that their practices are usually based on European witchcraft most likely stemming from the spaewives, völvas, seiðkona, and fairy doctors of our pagan ancestors.

Hedgewitches use various methods to enter into trance including: entheogens (hallucinogens), meditation, breathing exercises, dancing, drumming, visualization, and others. Usually hedge witchery is not a path on its own, but instead is part of the practices of a cultural or traditional witch. The practices of contacting ancestors (both ancient and recently deceased family members), spirit guides (familiar spirits), the good folk, and others are all a part of traditional witchcraft practices. The use of entheogens is always controversial. There is evidence along with recipes for the use of hallucinogens by witches in the Middle Ages and later, one example being the use of flying ointments. Before then, psychoactive plants may have been used by our pagan ancestors in their religious rituals and ceremonies. (Note: Do NOT attempt to make and use a flying ointment unless guided by a professional herbalist or a very experienced practitioner, many of the ingredients are poisonous and harmful even just to the touch).

A Hedge Witch is a solitary practitioner of the herbal arts - both, medicinal and spiritual. She is the person you call when you develop a rash or get a toothache, and the doctor or dentist is unavailable. She is the person you consult when strange things go bump in the night, or you are certain that someone just gave you the evil eye.

Her cupboard contains the remedy for what ails you - physical and spiritual.

A Hedge Witch does not belong to a coven. She does not follow the tenets of any sect or organized religion. Her craft is her own - usually handed down to her by family and honed by her own experience and research.

You will not find two Hedge Witches that are alike. Each follows her own path. The common thread that puts us under the heading of Hedge Witch is our herbal remedies and our solitary spiritual practices

The name, Hedge Witch, comes from days of old when villages were separated by forests. The edge of a village where the forest began was called the hedge. In most villages there was an herbal practitioner, who lived in the forest or near the edge of the forest. This was the person the villagers appealed to when there was no doctor, or the doctor couldn't cure them. The practitioner who lived by the hedge and practiced herbal arts was called a Hedge Witch.

Today, a Hedge Witch may or may not live near the forest, but you likely will find her there at one time or another. Most Hedge Witches have a reverence for nature. They know the medicinal and spiritual properties of everything that grows, and they understand nature's balance. A wise Hedge Witch enlists nature to deal with natural problems. She harvests more weeds than she pulls. She invites wasps, spiders and other predators to kill unwanted bugs. She uses plants and animals to divert bunnies from the vegetable garden.

But the most definitive characteristic of a Hedge Witch is that she has a remedy for everything under the sun, and much of it was prepared by the light of the moon.

Hedgecraft & Herbalism

These two Ancient healing arts compliment each other, both in methodology and orgin. They both rely on nature, specifically plants and sound vibrations for healing. In ancient times individuals that practiced Hedgecraft and Herbalism were revered, and often sought after for medical, and spiritual relief. Names given to such a practicioner would be Shaman, Medicine Man, Mystic Healer, Witch, Wizard, and/or Wise Man/Woman. One who practices Hedgecraft today is known as a Hedgewitch, and one who practices Herbalism is called an Herbalist.

Hedge is often thought of as the ‘edge’ or border of something, which is proper for the practice, due to the fact that the “Hedger” will be using eclectic means to heal, which are beyond the normal boundaries of western medicine. For instance one of the methods of the Hedgewitch would be a constant drumming that induces altered states that are required for the healing, which can sometimes open the door as to speak to other realms or possibilities beyond the Hedge or borderline of reality, which is known as “crossing the Hedge.” This type of magical healing also has an earth based center through Herbalism, Which is another reason why they both compliment each other. The shaman based Hedgecraft can take you to new heights spiritually and renew life force energy.

Herbalism can help cleanse your bodies system and help ground you in preparation, during, and after a Hedgewitch has worked on you. Guided by the spirits of nature most Hedgewitches choose to use Herbalism in their practice, but not all will choose that path. Others choose to use mostly energy and symbols such as used in Reiki. The adept Hedgewitch would probably agree that Herbalism is essential to energy practice, and the Hedger choosing against it, is definitely missing out. Plants in their own rite have been of use to mankind in the healing arts. A good Hedger will know plants so well they can spot a species in the wild. Sadly today there is a stigma on the word “witch” so there are not many men involved in the movement. Some things die hard, yet we have come a long way from burning witches at the stake!

History of Hedge Magic

The historical studies of Owen Davies have shown the extent to which cunning folk were a recognised part of British rural and urban life, and in the 19th century it is estimated there were several thousand at work across the country. They could be found operating openly in towns and villages across the nation and they were a valued part of the community. Some cunning folk were so successful that they began attracting clients from many miles away. Most offered more limited services to a smaller region. Cunning folk could make a good living from their talents, and there usually was a set monetary charge for their services. The money they earned meant they were often considered, especially by the better educated, as frauds and tricksters who got money out of the gullible for parlour tricks. By the nineteenth century when the threat of prosecution was slight they even advertised their services and wrote books. Whether Cunning folk actually did possess any supernatural power is open to debate; certainly some were caught in fraud such as spying on customers to help their predictions, repeatedly promising vast treasure which was never found, and falsely accusing the innocent of theft or witchcraft.

Dark Witch Realm Class Week 8








What is the “Book of Calls”?




In Old Ways, what did we use the “call” for ?





All witches have a personal acclamation to call, please develop and submit (YOUR) personal call.


pg 188

Student develop.



What is the “She of the Crossroads”?





What is each Lady color and what does it represent?





Each Lady wears a hooded robe representing their color and an object, describe each?





The “She” serves two purposes. Describe in your own words?





Prepare all aspects, preform and submit “She of Crossroads Ritual”


Reference pg 190-191



Prepare all aspects, preform and submit To Call: She of the White Round.


Reference pg 191-192 make sure you include the difference in this ritual from the Crossroads.


Q 10-OWW

Prepare all aspects, preform and submit To Call: The Three Daughters of the Night


Reference pg 193-194 make sure you include how this ritual differs and how it is similar.


Q 11-OWW

This next ritual will be your choice of:

1-To Call: He of the Deep Wooded Places.

2-To Call: The Hallow.

3-To Call: The Asthesia.


pg 194-197

Make sure you include all aspects and why you selected the ritual you did.


Q 12-Three Rays

Describe in your own words about what “The Journeys of the Middle World?


Reference pg 135


Q 13-Three Rays

Preform, document, and submit your meditation of “Visions of the Great Between.”

A. pg 136-141


Q 14- Three Rays

Preform, document, and submit your meditation of “Journey to the Upper World.”

Reference 142-145


Q 15-DG

In this chapter we explore the Morrigan ans the Faery Realm and will be doing several tasks.

Create your own Faery Altar, dedicate, and submit a pic.


Reference pg 163-164


Q 16-DG

Create your own Faery Star, dedicate, and submit pic.


Reference pg 164-165


Q 17-DG

Make your own Faery Oil:

Reference pg 171

Make your own Faery Herbal Blend:

Reference pg 172

Make your own Sea Morgan's Bath Salt

Reference pg 172


Q 18-DG

Preform the Faery Morrigan invocation:

Reference pg 172

Preform the Simple Faery Spell:

Reference pg 168

Preform the Morrigan Faery Right:

Reference pg 169-171


All these rituals cam be done at the same time in the order given to make the ultimate effect. Please document and submit.


Q 19- HW

More on The Faery Faith so on which island and what year was the purest form of fairy worship, and what was the sect name?




Q 20-HW

Who or what is Fata and how did one appease?




Q 21-HW

Make a patch of Old World Fairy Dust.

Reference page 83.


Copyright ©02102014

Legion of Pagans Spiritual Ministry

Institution of Magick

Elder Airwolf~Founder/Owner


The Hoodoo Truth: Break-Up Work - Why We Need It


"The rules of fair play do not apply in love and war." -John Lyly, Euphues (1578)


The quote above pretty much sums up the beliefs of most workers out there. However, I will share my opinions as they differ slightly. 


When it comes to break up work on couples, as far as I'm concerned, if there is no ring on the finger and if the couple has not stood up in front of God and man to exchange vows, then I will break-up a couple if the situation warrants such. Don't hate on me for being honest. That's just how the game is played. You want to keep your woman or man, then put a ring on her finger and sanctify that relationship in the eyes of God. I'm not saying you have to have a church wedding or spend a great amount of money. That's not what I'm communicating here. What I'm communicating is when both parties publicly and ritually acknowledge their vows to each other. If you are just shacking up with someone then you are fair game for break-up work as far as I'm concerned. Again, don't hate on me. Break-up work is not a curse. It's not designed to destroy your life or anything like that, only to separate a couple. I'm not here to judge anyone, just being honest. If you want to keep a woman or a man then you better put that ring on their finger and stand up in front of God and man and make that commitment. However, I must stress that I personally will not use break-up work on married couples. Other workers will and will use that saying, "all is fair in love and war", as justification. 


Now, break-up work is not just confined to romantic couples. Break-up work can be used on any human relationship or partnership. Many people would be shocked to realize that there are many situations in which using break-up work is not only justified, it is the best choice. Let me give you some examples from my own personal experience. 


I've worked at some horrible jobs. In one job I worked I was set for a promotion. The problem was that my boss had a thing for a certain female employee. He took me aside one day and told me that I was such a good worker and then slapped me in my face by telling me that he wanted to give the promotion to this woman. The problem was that she could not work the hours and days that the title called for. So he actually thought he could give the title and accompanying pay raise to her and have me work the extra hours she couldn't, with no title and no pay raise. I put my foot down and told him no. I wasn't going to let him take advantage of me like that just because he wanted to hook up with this woman. So it got to the point where he was finding any excuse to fire me. He even tried to talk me into transferring to another branch location. 


Now, the woman in question was not innocent. She knew that he wanted to be with her but she didn't have feeling for him. She was playing him none-the-less and was pressuring him for the position. My problem was that at this time I was still a push-over and was too kind-hearted. I've been burned too many times and now I no longer play games. I ended up loosing my job over this situation. At least it served to help me realize how people will happily do you wrong, walk all over you, use you, and destroy you if you let them. If I was smart I would have immediately gone home and did break-up work on these idiots. If a similar situation ever happens to me in the future, you can rest assured I will use break-up work. 


I also worked at another job that was well know for it's "good ol' boy" reputation. This means if you weren't part of the inner circle then you had no chance of ever moving up in he company. Whenever a supervisor position became available management would simply bring in one of their family members or friends. Most of the management had no clue about anything relating to the job and most abused their positions, not showing up to work and having one of their friends alter their time, taking 2-3 hour lunch breaks, taking breaks whenever they felt like, and treating employees like crap. Raises and promotions were given to people they hand-picked and were not based on attendance or even performance. There were several cases of people who had extremely poor attendance, who had poor reviews, etc., be hand-picked by management for higher paying positions that were created in another department. Basically, if you were a good employee, who got excellent reviews, and who actually had great attendance then they viewed you as trash. In order to move up in the company you had to be a lousy employee and be buddy-buddies with the corrupt management. Again, my problem was I was too kind-hearted. I should have done enemy work to break these corrupt people up and help open positions up for not only myself but for other good workers. I have sense learned my lesson. If this situation ever occurs in the future you can be rest assured I will use break-up work. 


I cannot stress enough how break-up work by itself is not a curse. Break-up work only becomes a curse when you are doing it out of jealousy, hatred, etc. If you are using break-up work in a justified manner then you have nothing to fear. 


As far as the side-effects or consequences of break-up work, fighting is bound to happen. The people being worked on will become angry with one another. If you are doing break-up work on people at your job, the anger will tend to build until there is an outburst, or multiple outbursts, and then one of the people will usually quit. A similar thing happens with romantic relationships. The couple will fight, bicker, may even become violent, until one of them decides they want out of the relationship. Now the only major consequence people need to be aware of is physical violence. It is possible that somebody may get hurt, especially if one of the people being worked on has a capacity for violence or is known for being physically violent. If you are breaking up a romantic couple and the couple has a history of violence in the past, it's possible they can become violent when being worked on with break-up work. That's just how it is. So make sure you are aware of this possible consequence when doing break-up work. Same thing goes with doing break-up work with people on the job. I've seen fist-fights between hot heads on the job and this may also occur if break-up work is used and if the person has a capacity for physical violence. 


Remember, we are not Wiccans. There's no such thing as karma, as the Wiccan Rede, or the "Law of Three". There is only consequences. When doing break-up work, do your best to ponder the potential consequences. As long as you are doing justified break-up work then you should be fine.

The Hoodoo Truth: Using Plastic Jars/Containers


One of the things we as practitioners have to deal with is the changing times. Things change. There's nothing we can do about it. Things will go obsolete and we as workers will need to adapt to the changes. One of these changes we have to adapt to is the loss of glass bottles. Glass is going bye-bye. Workers can still find certain products that come in glass bottles, such as pickles, peppers, and what-not. However, for many other items glass is quickly being replaced with plastic. Mayo is a product that is going completely plastic. Baby food is another item. Peanut Butter jars are almost completely plastic at this point. If you can still find glass mayo jars or baby food jars, then I would recommend saving them as they are going "extinct" and being replaced with plastic containers. Pickle jars will probably be around for a while. 


Now, I will be honest. I don't like working with plastic containers. I much prefer glass jars and I feel that the glass is just easier, energy-wise. I feel resistance or blockage when using plastic, but what can we do? So if you are forced to work with plastic just keep in mind that you may need to give it that extra "umph" to get it working. Also, another action that will have to change is the burning of candles on the lids of the jars. Of course we cannot just set a candle on a plastic lid as we can with a glass jar with a metal lid. So to adapt we need to use tea-light candles instead of offertory or stick candles. Otherwise, workers will need to put their candles in candle holders and then place these on top of the plastic jar. Whatever floats your boat. 


You know what bottles I really miss? The glass soda bottles with metal or plastic screw on lids. I remember those were still available up to the 1990s and then they just disappeared.


So for new practitioners, keep in mind that we do have to alter our works based on the times. The key is to retain the "hoodoo spirit", so that it is not lost in the process.


The Furies

The Furies

By Donna Morgan on Sunday, February 9, 2014 at 2:58pm

The Furies, also called the Erinyes or Eumenides, are the goddesses of vengeance and punishers of humanity in Greek and Roman mythology.


Appearance: The Furies appears as winged women with snakes in their hair, tears of blood streaming down their faces, and carrying torches and brandishing whips.


Lore: The Furies were said to be either the daughters of Nyx (Night) or else were born from the drops of blood that fell upon the earth when the god Chronus castrated his father Uranus. Some, however, believe the Furies to be the daughters of Hades and Persephone, however that divine couple is generally believed not to have produced offspring


The role of the Furies is to punish crimes and wrongdoings, especially that of homicide and the breaking of oaths. Because of their birth, the Furies hold a incredible passion for torturing people who commit parenticide, the murder of one's parents.


The Furies have as their main dwelling, Tartarus, the hell of Greek myth, where they continue to torment evil doers for all eternity. However, the curse or cry for vengeance of a victim of a crime or wrong-doing is enough to summon them to the surface world. Once invoked, the Furies show no mercy.


The Furies are the handmaidens of the goddess Nemesis, and though infinite in number are generally portrayed as three beings. The names of the three are Alecto (Unceasing), Megaera(Grudge Holder), and Tisiphone (Avenge Murder).


Powers: The Furies punish their victims by driving them insane, inflicting painful wasting diseases upon them, and by destroying the fertility or prosperity of the land or city in which the victim dwells.


Defense Against The Furies: Victims of the Furies must right the wrongs they have committed and undergo extensive purification rituals in order to stand a chance to survive. Death itself is not an escape or end to their torment, as the Furies will follow their victims to the underworld.



Three goddesses of vengeance: Tisiphone (avenger of murder), Megaera (the jealous) and Alecto (constant anger). They were also called the Daughters of the Night, but were actally the daughters of Uranus and Gaea. Another name for them is the Erinyes. Without mercy, the Furies would punish all crime including the breaking of rules considering all aspects of society. They would strike the offenders with madness and never stopped following criminals. The worst of all crimes were patricide or matricide, and first and foremost, the Furies would punish this kind of crime.




They would also be the guardians of the law when the state had not yet intervened or did not exist, or when the crime was a crime of ethics and not actual law . For example, they would protect beggars and strangers, punish those who stole the birds' young and even look out for the dogs.Horrible to look at, the Furies had snakes for hair and blood dripping from their eyes. They changed into the Eumenides, protectors of the suppliant, after Athena had made them merciful sparing Orestes, whom they had stalked for a long time after the murder of his mother and her lover. From these beings we have the words "furious" and "infuriated".


In Greek and Roman mythology, the Furies were female spirits of justice and vengeance. They were also called the Erinyes (angry ones). Known especially for pursuing people who had murdered family members, the Furies punished their victims by driving them mad. When not punishing wrongdoers on earth, they lived in the underworld and tortured the damned.

According to some stories, the Furies were sisters born from the blood of Uranus, the primeval god of the sky, when he was wounded by his son Cronus*. In other stories, they were the children of Nyx (night). In either case, their primeval origin set them apart from the other deities of the Greek and Roman pantheons.

Most tales mention three Furies: Allecto (endless), Tisiphone (punishment), and Megaera (jealous rage). Usually imagined as monstrous, foul-smelling hags, the sisters had bats' wings, coal-black skin, and hair entwined with serpents. They carried torches, whips, and cups of venom with which to torment wrongdoers. The Furies could also appear as storm clouds or swarms of insects.

underworld land of the dead

deity god or goddess

pantheon aft the gods of a particular culture

* See Names and Places at the end of this volume for further information.

Although the Furies seemed terrifying and sought vengeance, they were not considered deliberately evil. On the contrary, they represented justice and were seen as defenders of moral and legal order. They punished the wicked and guilty without pity but the good and innocent had little to fear from them.

The Furies appear in many myths and ancient literary works. They have a prominent role in Eumenides, a play written by the Greek dramatist Aeschylus. This play tells of the Furies' pursuit of Orestes, who had killed his mother, Clytemnestra, in revenge for her part in murdering his father, King Agamemnon* of Mycenae.

In Eumenides, Orestes' act was depicted as just, and the god Apollo* protected him in his sacred shrine at Delphi*. But the Furies still demanded justice. Finally, the gods persuaded the Furies to allow Orestes to be tried by the Areopagus, an ancient court in the city of Athens. The goddess Athena*, the patron of Athens, cast the deciding ballot.

Athena then calmed the anger of the Furies, who became known afterward as the Eumenides (soothed ones) or Semnai Theai (honorable goddesses). Now welcomed in Athens and given a home there, they helped protect the city and its citizens from harm. The Furies also had shrines dedicated to them in other parts of Greece. In some places, the Furies were linked with the three Graces, goddess sisters who represented beauty, charm, and goodness—qualities quite different from those usually associated with the Furies.

See also Graces ; Orestes ; Uranus .

patron special guardian, protector, or supporter




THE ERINYES were three netherworldgoddesses who avenged crimes against the natural order. They were particularly concerned with homicide, unfilial conduct, crimes against the gods, and perjury. A victim seeking justice could call down the curse of the Erinys upon the criminal. The most powerful of these was the curse of the parent upon the child--for the Erinyes were born of just such a crime, being sprung from the blood of Ouranos, when he was castrated by his son Kronos.

The wrath of the Erinyes manifested itself in a number of ways. The most severe of these was the tormenting madness inflicted upon a patricide or matricide. Murderers might suffer illness or disease; and a nation harbouring such a criminal, could suffer dearth, and with it hunger and disease. The wrath of the Erinyes could only be placated with the rite ritual purification and the completion of some task assigned for atonement.

The goddesses were also servants of Haidesand Persephone in the underworld where they oversaw the torture of criminals consigned to the Dungeons of the Damned.

The Erinyes were similar to if not the same as the Poinai (Retaliations), Arai (Curses),Praxidikai (Exacters of Justice) and Maniai(Madnesses).

They were depicted as ugly, winged women with hair, arms and waists entwined with poisonous serpents. They wielded whips and were clothed either in the long black robes of mourners, or the short-length skirts and boots of huntress- maidens.



Physical Descriptions
Warders of Damned


Curse Filial Betrayal
Curse Family Betrayal
Curse Patricide
Curse Fratricide
Curse Filicide
Althaia & Meleagros
Eriphyle & Alkmaion
Curse Murderers
Curse Anti-Suppliants
Curse Oath-Breakers
Necromantic Curses
Purification, Atone




Curse Dearth
Demeter Erinys
Curse Torment
Curse Madness
Madness of Io
Madness of Athamas
Madness of Dionysos
Madness of Herakles
Curse War


Messenger Ill Omen
Animals & Plants
Hymns to Erinyes
Titles & Epithets


Attika, S. Greece
Sikyonia, S. Greece
Lakonia, S. Greece
Akhaia, S. Greece
Arkadia, S. Greece
Boiotia, C. Greece
Lokris, C. Greece
Rome, C. Italy

  PARENTS [1.1] GAIA by the blood of OURANOS (Hesiod Theogony 176, Bacchylides Frag 52)[2.1] NYX (Aeschyluls Eumenides 321, Lycophron 432, Virgil Aeneid 6.250, Ovid Metamorphoses 4.453)[3.1] HAIDES & PERSEPHONE (Orphic Hymns 29 & 70)[3.2] HAIDES (Statius Thebaid 12.557 & 11.47)[4.1] POINE (Valerius Flaccus 1.730) NAMES [1.1] TISIPHONE, MEGAIRA, ALEKTO (Bacchylides Frag 52, Orphic Hymn 69, Apollodorus 1.3, et al)[2.1] TILPHOUSIA (Quintus Smyrnaeus 8.39, Pausanias 8.25.3) OFFSPRING *

[1.1] HIPPOI AREIOI x4 (Erinys Tilphousia by Boreas) (Quintus Smyrnaeus 8.239)[2.1] DRAKON AREION (Erinys Telphousia by Ares)

* NB The Erinyes were usually described as three maiden goddesses. The Erinys Telphousia was usually a by-name for the wrathful Demeter, and these horses are echoes of Areion (of Ares), the equine son of Demeter Erinys and Poseidon.


EUME′NIDES (Eumenides), also called ERINNYES, and by the Romans FURIAE or DIRAE, were originally nothing but a personification of curses pronounced upon a guilty criminal. The name Erinnys, which is the more ancient one, was derived by the Greeks from the erinô or ereunaô, I hunt up or persecute, or from the Arcadian word erinuô, I am angry; so that the Erinnyes were either the angry goddesses, or the goddesses who hunt up or search after the criminal. (Aeschyl. Eum. 499; Pind. Ol. ii. 45; Cic. de Nat. Deor. iii. 18.) The name Eumenides, which signifies "the well-meaning," or "soothed goddesses," is a mere euphemism, because people dreaded to call these fearful goddesses by their real name, and it was said to have been first given them after the acquittal of Orestes by the court of the Areiopagus, when tile anger of the Erinnyes had become soothed. (Soph. Oed. Col. 128; Schol. ad Oed. Col. 42; Suid. s. v. Eumenides.) It was by a similar euphemism that at Athens the Erinnyes were called semnai theai, or the venerable goddesses. (Paus. i. 28 § 6) Servius (ad Aen. iv. 609) makes a distinction, according to which they bore the name Dirae, when they were conceived as being in heaven by the throne of Zeus, Furiae, when conceived as being on earth, and Eumenides, as beings of the lower world; but this seems to be a purely arbitrary distinction.

In the sense of curse or curses, the word Erinnys or Erinnyes is often used in the Homeric poems (Il. ix. 454, xxi. 412, Od. xi. 280), and Aeschylus (Choeph. 406) calls the Eumenides Arai that is, curses.

According to the Homeric notion, the Erinnyes, whom the poet conceives as distinct beings, are reckoned among those who inhabit Erebos, srwhere they rest until some curse pronounced upon a criminal calls them to life and activity. (Il. ix 571, Od. xv. 234.) The crimes which they punish are disobedience towards parents, violation of the respect due to old age, perjury, murder, violation of the law of hospitality, and improper conduct towards suppliants. (Hom. Il. ix. 454, xv. 204, xix. 259, Od. ii. 136, xvii. 475.) The notion which is the foundation of the belief in the Eumenides seems to be, that a parent's curse takes from him upon whom it is pronounced all peace of mind, destroys the happiness of his family. and prevents his being blessed with children. (Herod. iv. 149; Aeschyl. Eum.835.) As the Eumenides not only punished crimes after death, but during life on earth, they were conceived also as goddesses of fate, who, together with Zeus and the Moerae or Parcae, led such men as were doomed to suffer into misery and misfortunes. (Hom. Il.xix. 87, Od. xv. 234.) In the same capacity they also prevented man from obtaining too much knowledge of the future. (Il. xix. 418.) Homer does not mention any particular names of the Erinnyes, nor does he seem to know of any definite number. Hesiod, who is likewise silent upon these points, calls the Erinyes the daughters of Ge, who conceived them in the drops of blood that fell upon her from the body of Uranus. (Theog. 185; comp. Apollod. i. 1. § 4.) Epimenides called them the daughters of Cronos and Euonyme, and sisters of the Moerae (Tzetz. ad Lycoph. 406; Schol. ad Soph. Oed. Col. 42); Aeschylus (Eum. 321) calls them the daughters of Night; and Sophocles (Oed. Col. 40, 106) of Scotos (Darkness) and Ge. (Comp. some other genealogies in Hygin Fab. p. 1; Serv. ad Aen. vii. 327; Orph. Hymn. 69. 2.) The Greek tragedians, with whom, as in the Eumenides of Aeschylus, the number of these goddesses is not limited to a few (Dyer, in the Class. Museum, vol. i. pp. 281-298; comp. Eurip. Iphig. Taur. 970; Virg. Aen. iv. 469), no particular name of any one Erinnys is yet mentioned, but they appear in the same capacity, and as the avengers of the same crimes, as before. They are sometimes identified with the Poenae, though their sphere of action is wider than that of the Poenae. From their hunting up and persecuting the cursed criminal, Aeschylus (Eum. 231,Choeph. 1055) calls them kunes or kungetides. No prayer, no sacrifice, and no tears can moove them, or protect the object of their persecution (Aesch. Agam. 69, Eum. 384); and when they fear lest the criminal should escape them, they call in the assistance of Dicé, with whom they are closely connected, the maintenance of strict justice being their only object. (Aesch. Eum. 511, 786; Orph. Argon. 350; Plut. de Eail. 11.) The Erinnyes were more ancient divinities than the Olympian gods, and were therefore not under the rule of Zeus, though they honoured and esteemed him (Eum. 918, 1002); and they dwelt in the deep darkness of Tartarus, dreaded by gods and men. Their appearance is described by Aeschylus as Gorgo-like, their bodies covered with black, serpents twined in their hair, and blood dripping from their eyes; Euripides and other later poets describe them as winged beings. (Orest. 317, Iphig. Taur. 290; Virg. Aen. xii. 848; Orph. Hymn. 68. 5.) The appearance they have in Aeschylus was more or less retained by the poets of later times; but they gradually assumed the character of goddesses who punished crimes after death, and seldom appeared on earth. On the stage, however, and in works of art, their fearful appearrance was greatly softened down, for they were represented as maidens of a grave and solemn mien, in the richly adorned attire of huntresses, with a band of serpents around their heads, and serpents or torches in their hands. With later writers, though not always, the number of Eumenides is limited to three, and their names are Tisiphone, Alecto, and Megaera. (Orph. Hymn. 68; Tzetz. ad Lycoph. 406; Virg. Aen. xii. 845.) At Athens there were statues of only two. (Schol. ad Oed. Col. 42.) The sacrifices which were offered to them consisted of black sheep and nephalia, i. e. a drink of honey mixed with water. (Schol. l. c.; Paus. ii. 11. § 4; Aeschyl. Eum. 107.) Among the things sacred to them we hear of white turtledoves, and the narcissus. (Aelian, H. A. x. 33; Eustath. ad Hom. p. 87.) They were worshipped at Athens, where they had a sanctuary and a grotto near the Areiopagus : their statues, however, had nothing formidable (Paus. i. 28. § 6), and a festival Eumenideia was there celebrated in their honour. Another sanctuary, with a grove which no one was allowed to enter, existed at Colonus. (Soph.Oed. Col. 37.) Under the name of Maniai, they were worshipped at Megalopolis. (Paus. viii. 34. § 1.) They were also worshipped on the Asopus and at Ceryneia. (Paus. ii. 11. § 4, vii. 25. § 4.)

Source: Dictionary of Greek and Roman Biography and Mythology.



Hesiod, Theogony 176 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) :"Then the son [Kronos] from his ambush stretched forth his left hand and in his right took the great long sickle with jagged teeth, and swiftly lopped off his own father's [Ouranos the Sky's] members and cast them away to fall behind him. And not vainly did they fall from his hand; for all the bloody drops that gushed forth Gaia (Earth) received, and as the seasons moved round she bare the strong Erinyes, and the great Gigantes [probably meaning the Kouretes] with gleaming armour, holding long spears in their hands and the Nymphai whom they call Meliai [probably the nurses of Zeus] all over the boundless earth."

Bacchylides, Fragment 52 (from Tzetzes on Hesiod's Theogony) (trans. Campbell, Vol. Greek Lyric IV) (Greek lyric C5th B.C.) : "From the blood that flowed from the genitals [of Ouranos the Sky] three Erinyes were born first in the earth, Teisephone, Megaira and Alekto with them; and along with them the four famous Telkhines [here probably identified with the Kouretes]."

Pseudo-Apollodorus, Bibliotheca 1. 3 (trans. Aldrich) (Greek mythographer C2nd A.D.) :"Ge (Earth), distressed by the loss of her children [Hekatonkheires and Kyklopes] into Tartaros, persuaded the Titanes to attack their father, and she gave Kronos a sickle made of adamant. So all of them except Okeanos (Sky) set upon Ouranos, and Kronos cut off his genitals, tossing them into the sea. From the drops of the flowing blood Erinyes were born, named Alekto, Tisiphone, Megaira."


Aeschylus, Eumenides 321 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :"Mother who bore me [the Erinys], O dear Mother Nyx (Night), to avenge the blinded dead and those who deal by day, now hear me!"

Lycophron, Alexandra 432 (trans. Mair) (Greek poet C3rd B.C.) :"[The Erinyes] the maiden daughters of Nyx (Night)."

Ovid, Metamorphoses 4. 451 (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :"The Sorores Genitae Nocte (Night-Born Sisters) [Erinyes], divinities implacable, doom-laden."

Virgil, Aeneid 6. 250 (trans. Day-Lewis) (Roman epic C1st B.C.) :"Aeneas sacrificed a black-fleeced lamb to Nox (Night), the mother of the Furiae [Erinyes]."

Virgil, Aeneid 12. 848 ff : "Two demon fiends there are, called by the name of Furiae [Erinyes], whom darkest Nox (Night) brought forth at one and the same birth with hellish Megaera, breeding all three alike with the twining coils of serpents and giving them wings like the wind . . . the spawn of Nox (Night)."


Orphic Hymn 70 to the Eumenides (trans. Taylor) (Greek hymns C3rd B.C. to 2nd A.D.) :"Illustrious Eumenides [Erinyes] . . . from Zeus Khthonios [Haides] born, and Phersephone."

Orphic Hymn 29 to Persephone : "Praxidike (Exacter of Justice) [Persephone], subterranean queen. The Eumenides’ [Erinyes’] source [mother], fair-haired, whose frame proceeds from Zeus’ [Khthonic Zeus or Haides] ineffable and secret seeds."

Statius, Thebaid 12. 557 (trans. Mozley) (Roman epic C1st A.D.) :"[Haides] the father of the Eumenides [Erinyes]."

Statius, Thebaid 11. 47 : "[Erinys Megaira] the daughter of Erebus [Haides] hastes on the track."


Valerius Flaccus, Argonautica 1. 730 (trans. Mozley) (Roman epic C1st A.D.) :"Poena (Retribution), aged mother of the Furiai [Erinyes]."

Greek Name Transliteration Latin Spelling Translation Αληκτω Alêktô Alecto Unceasing (alêktos) Τισιφονη Tisiphonê Tisiphone Murder Retritution(tisis, phonos) Μεγαιρα Megaira Megaera Grudge (megairô)


The Erinyes were depicted as fearsome goddesses clothed in black with serpent-entwined hair and arms. Latin writers provide the most colourful descriptions of these goddesses.

Aeschylus, Libation Beaers 1048 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) :"[Orestes cries in terror at the sight of the Erinyes :] `Ah, ah! You handmaidens, look at them there: like Gorgones, wrapped in sable garments, entwined with swarming snakes!.'"

Strabo, Geography 3. 5. 11 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :"People who wear black cloaks, go clad in tunics that reach to their feet, wear belts around their breasts, walk with canes, and resemble the goddesses Poinai (Vengeances) in tragedies.”

Pausanias, Description of Greece 1. 28. 6 (trans. Jones) (Greek travelogue C2nd A.D.) :"Erinyes (Furies). It was Aiskhylos (Aeschylus) who first represented them with snakes in their hair. But on the [cult] images neither of these nor or any of the underworld deities is there anything terrible."

Lycophron, Alexandra 1136 (trans. Mair) (Greek poet C3rd B.C.) :"Clothed them in the garb of the Erinyes [black robes]."

Quintus Smyrnaeus, Fall of Troy 11. 7 ff (trans. Way) (Greek epic C4th A.D.) :"Eris (Strife) and deadly Enyo in their midst stalked, like the fell Erinnyes to behold, breathing destruction from their lips like flame."

Ovid, Metamorphoses 4. 451 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :"The Sorores Genitae Nocte (Night-Born Sisters) [Erinyes], divinities implacable, doom-laden . . . sat, guarding the dungeon’s adamantine doors, and combed the black snakes hanging in their hair . . . Tisiphone, dishevelled as she was, shook her white hair and tossed aside the snakes that masked her face . . . malign Tisiphone seized a torch steeped in blood, put on a robe all red with dripping gore and wound a snake about her waist . . . The baleful Erinys stood . . . stretching her arms entwined with tangled snakes, and shaking out her hair. The snakes, dislodged, gave hissing sounds; some crawled upon her shoulders; some, gliding round her bosom, vomited a slime of venom, flickering their tongues and hissing horribly. Then from her hair she tore out two with a doom-charged aim darted them. Down the breasts of Athamas and Ino, winding, twisting, they exhaled their noisome breath; yet never any wound to see, the fateful fangs affect their minds. Tisiphone brought with her poisons too of magic power: lip-froth of Cerberus, the Echidna’s venom, wild deliriums, blindnesses of the brain, and crime and tears, and maddened lust for murder; all ground up, mixed with fresh blood, boiled in a pan of bronze, and stirred with a green hemlock stick. And while they shuddered there, she poured the poisoned brew, that broth of madness, over both their breasts right down into their hearts. Then round and round she waved her torch, fire following brandished fire . . . She went, and loosed the snake she’d fastened round her waist."

Virgil, Aeneid 12. 848 ff (trans. Day-Lewis) (Roman epic C1st B.C.) :"Two demon fiends there are, called by the name of Furiae [Erinyes], whom darkest Nox (Night) brought forth at one and the same birth with hellish Megaera, breeding all three alike with the twining coils of serpents and giving them wings like the wind."

Virgil, Georgics 4. 471 (trans. Fairclough) (Roman bucolic C1st B.C.) :"The Eumenides [Erinyes] with livid snakes entwined in their hair."

Propertius, Elegies 3. 5 (trans. Goold) (Roman elegy C1st B.C.) :"[The Erinys] Tisiphone’s hair is a frenzy of black snakes."

Seneca, Hercules Furens 86 (trans. Miller) (Roman tragedy C1st A.D.) :"Their flaming [the Erinyes'] locks drop fire, and heir savage hands brandish snaky whips."

Seneca, Hercules Furens 100 ff : "Begin, [Erinyes] handmaids of Dis [Haides], make haste to brandish the burning pine; let Megaera lead on her band bristling with serpents and with baleful hand snatch a huge faggot from the blazing pyre."

Seneca, Hercules Furens 982 ff : "Fiery Erinys cracks her brandished scourge, and closer, closer yet, holds out before my face brands burnt on funeral pyres. Cruel Tisiphone, her head with snakes encircled . . . has blocked the empty gate with her outstretched torch."

Seneca, Medea 958 ff : "Whither hastes that headlong horde of Furiae? Whom seek they? Against whom are they preparing their flaming blows? Whom does the hellish host threaten with its bloody brands? A huge snake hisses, whirled with the writhing lash. Whom does Megaera seek with her deadly torch?"

Valerius Flaccus, Argonautica 4. 392 (trans. Mozley) (Roman epic C1st A.D.) :"Tisiphone with brands of fire and coiling snakes and fiendish yells."

Statius, Thebaid 1. 46 ff (trans. Mozley) (Roman epic C1st A.D.) :"The cruel goddess [Tisiphone] turned her grim visage to hearken [the call of the curse]. By chance she sat beside dismal Cocytus, and had loosed the snakes from her head and suffered them to lap the sulphurous waters. Straightway, faster than fire of Jove [Zeus] or falling stars she leapt up from the gloomy bank: the crowd of phantoms gives way before her, fearing to meet their queen; then, journeying through the shadows and fields dark with trooping ghosts . . . [She enters the world above] Dies (Day) felt her presence, Nox (Night) interposed her pitchy cloud . . . A hundred horned snakes erect shaded her face, the throning terror of her awful head; deep within her sunken eyes there glows a light of iron hue, as when Atracian [Thessalian witches’] spells make travailing Phoebe [the Moon] redden through the clouds; suffused with venom, her skin distends and swells with corruption; a fiery vapour issues from her evil mouth, bringing upon mankind thirst unquenchable and sickness and famine and universal death. From her shoulders falls a stark and grisly robe, whose dark fastenings meet upon her breast: Atropos [one of the Fates] and Proserpine [Persephone] fashion her this garb anew. Then both her hands are shaken in wrath, the one gleaming with a funeral torch, the other lashing the air with a live water-snake.She halted, where the sheer heights of vast Cithaeron rise to meet the sky, and sent forth from her green locks fierce repeated hisses, a signal to the land, whereupon the whole shore of the Achaean gulf and the realm of Pelops [the Peloponnese] echoed far and wide . . . Then the Furia (Fury), swooping headlong upon the Cadmean towers, straightway cast upon the house its wonted gloom [as a curse upon the house]."

Statius, Thebaid 4. 410 ff : "Tisiphone, go on before [the ghosts] with snake thrice brandished and blazing yew-branch."

Statius, Thebaid 11. 47 : "Tisiphone . . . rouses from her infernal abode her companion Megaera and her kindred snakes to battle . . . [She] muttered into the earth the name of the absent one [her sister Erinys], and raised aloft a horned serpent from her hair with long-drawn hisses: he was the prince of her caerulean tresses, and straightway hearing him earth shuddered and sea and sky . . . The other heard the sound: by chance she was standing near her sire [Haides] . . . Forthwith she broke through the massive earth, and stood beneath the stars: the Manes (Ghosts) rejoice, and as the nether darkness grows less thick, so wanes the light above. Her fell sister receives her, and clasps her hand."

Apuleius, The Golden Ass 5. 12 ff (trans. Walsh) (Roman novel C2nd A.D.) : "But now those baneful, most abhorrent Furiae [Erinyes] were hastening on their impious way aboard ship, exhaling their snakelike poison."

Nonnus, Dionysiaca 10. 1 ff (trans. Rouse) (Greek epic C5th A.D.) :"He [Athamas in madness] would see the serpentine image of the goddess of Tartaros [an Erinys], and leap up scared at the many-coloured vision of the spectre, spitting snowy foam to witness his frenzy, rolling eyes drunken and full of threats. His eyes grew bloodshot as he stared about under vagrant impulses; inside his wagging head the flimsy brains rolled about behind his brows . . . The blasts of the Eumenides had carried away the troubles of mortal life, and his tongue was laden with the cries of madness. When he moved his face about he saw as his forehead turned a false transformed shape of the unseen Megaira. So the madman shook with a distracted spasm, and tried to tear the whip of snakes from the grim hand of the reason-destroying goddess; he bared his sword in the face of the Avenger [Alekto], and tried to cut the viper-curls of Tisiphone."

Nonnus, Dionysiaca 32. 100 ff : "The Erinys of many shapes . . . loudly cracking her snaky whip; she shook her head, and a deadly hiss issued from her quivering serpent-hair, terrible, and fountains of poison drenched the rocky wilderness . . . At times, again, she showed a face like some wild beast; a mad and awful lion with thick bristles upon his neck, threatening Dionysos with bloody gape . . . Now Megaira black in her infernal robe went back into the darkness, and sent many spectral visions to Lyaios. Showers of poison-drops were shot upon the head of Bromios and big fat sparks; ever in his ears was the whistling sound of the hellish whip which robbed him of his senses."

Nonnus, Dionysiaca 44. 198 ff : "The Eumenides assailed the palace of Pentheus. One leapt out of the gloomy pit swinging her Tartarean whip of vipers; she drew a stream from Kokytos and water from Styx, and drenched Agaue’s rooms with the infernal drops as if with a prophecy of tears and groaning for Thebes; and the deity brought that Attic knife from Attika, which long before murdered Itylos, when his mother Prokne with heart like a lioness, helped by murderous Philomele, cut with steel the throat of the beloved child of her womb, and served up his own son for cannibal Tereus to eat. This knife, the channel of bloodshed, the Erinys held, and scratching up the dust with her pernicious fingernails she buried the Attic blade among the hillgrown roots of a tall fir, among the Mainades, where Pentheus was to die headless. She brought the blood of Gorgon Medousa, scraped off into a shell fresh when she was newly slain, and smeared the tree with the crimson Libyan drops. This is what the mad Erinys did in the mountains."



When the dead first arrive in Haides they appear before the three Judges, and then handed over to the Erinyes, who purified the good of their sins and let them pass, but dragged those adudged to be wicked off to the Tartarean dungeon of the damned. The Erinyes were also the jailors of this prison house, who oversaw the tortures inflicted upon the criminals.

Plato, Phaedo 107d ff (trans. Lamb) (Greek philosopher C4th B.C.) :"When it arrives at the place where the other souls are, the soul which is impure and has done wrong, by committing wicked murders or other deeds akin to those and the works of kindred souls, is avoided and shunned by all, and no one is willing to be its companion or its guide, but it wanders about alone in utter bewilderment, during certain fixed times, after which it is carried by necessity to its fitting habitation [i.e. by the Erinyes to Tartaros]. But the soul that has passed through life in purity and righteousness, finds gods for companions and guides, and goes to dwell in its proper dwelling [i.e. Elysion]."

Plato, Phaedo 112e :"Now when the dead have come to the place where each is led by his genius (daimon) [i.e. by Plato's equivalent of Hermes, Guide of the Dead], first they are judged and sentenced [i.e. by the Judges of the Dead], as they have lived well and piously, or not. And those who are found to have lived neither well nor ill, go to the Akheron and, embarking upon vessels provided for them [i.e. the equivalent of Kharon's skiff], arrive in them at the lake; there they dwell and are purified [i.e. by the equivalent of the Erinyes], and if they have done any wrong they are absolved by paying the penalty for their wrong doings [i.e. in Haides], and for their good deeds they receive rewards [i.e. in Elysion], each according to his merits. But those who appear to be incurable, on account of the greatness of their wrongdoings, because they have committed many great deeds of sacrilege, or wicked and abominable murders, or any other such crimes, are cast by their fitting destiny into Tartaros, whence they never emerge. Those, however, who are curable, but are found to have committed great sin--who have, for example, in a moment of passion done some act of violence against father or mother and have lived in repentance the rest of their lives, or who have slain some other person under similar conditions--these must needs be thrown into Tartaros, and when they have been there a year the wave casts them out, the homicides by way of Kokytos, those who have outraged their parents by way of Pyriphlegethon. And when they have been brought by the current to the Akherousian lake, they shout and cry out, calling to those whom they have slain or outraged, begging and beseeching them to be gracious and to let them come out into the lake; and if they prevail they come out and cease from their ills, but if not, they are borne away again to Tartaros and thence back into the rivers, and this goes on until they prevail upon those whom they have wronged; for this is the penalty imposed upon them by the judges."

Quintus Smyrnaeus, Fall of Troy 5. 520 ff (trans. Way) (Greek epic C4th A.D.) :"The nightmare-fiend of Mania (Madness) havoc-breathing passed swiftly to the rock-walled river Styx where dwell the winged Erinnyes, they which still visit with torments overweening men [the inmates of the infernal Dungeons]."

Pseudo-Hyginus, Fabulae 79 (trans. Grant) (Roman mythographer C2nd A.D.) :"When Jove [Zeus] saw that they [Theseus & Peirithous] had such audacity [kidnapping Helene] as to expose themselves to danger, he bade them in a dream both go and ask Pluto [Haides] on Pirithous’ part for Proserpina [Persephone] in marriage. When they had descended to the Land of the Dead through the peninsula Taenarus, and had informed Pluto [Haides] why they had come, they were stretched out and tortured for a long time by the Furiae [Erinyes]."

Ovid, Metamorphoses 4. 451 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :"The Sorores Genitae Nocte (Night-Born Sisters) [Erinyes], divinities implacable, doom-laden. There they sat, guarding the dungeon’s adamantine doors, and combed the black snakes hanging in their hair. And when they recognised her through the gloom the Sisters rose. `The Dungeon of the Damned’ that place is called. There giant Tityos lies stretched across nine acres and provides his vitals for the vultures; Tantalus can never catch the water, never grasp the overhanging branches; Sisyphus chases and heaves the boulder doomed to roll for ever back; Ixion’s wheel revolves, always behind himself, always ahead. The Belides [Danaides] who dared to do to death their cousin-husbands carry endlessly the water that their sieves can never hold."

Ovid, Metamorphoses 10. 41 ff : "To the music of his strings he [Orpheus] sang [begging the gods of the underworld to return his beloved Eurydike], and all the bloodless Umbrae (Spirits) wept to hear; and Tantalus forgot the fleeing water, Ixion’s wheel was tranced; the Belides [Danaides] laid down their urns; the vultures left their feast, and Sisyphus sat rapt upon his stone. Then first by that sad ringing overwhelmed, the Eumenides’ [Erinyes’] cheeks, it’s said, were wet with tears [they were usually merciless]."

Virgil, Aeneid 6. 268 ff (trans. Fairclough) (Roman epic C1st B.C.) :"[Aeneas and the Sibyl journey to the Underworld :] On they went dimly, beneath the lonely night amid the gloom, through the empty halls of Dis [Haides] and his phantom realm . . . Just before the entrance, even within the very jaws of Orcus [Haides], Luctus [Penthos, grief] and avenging Curae (Cares) have set their bed; there pale Morbi [Nosoi, diseases] dwell, sad Senectus [Geras, age], and Metus [Phobos, fear], and Fames [Limos, hunger], temptress to sin, and loathly Egestas [Aporia, want], shapes terrible to view; and Letum [Thanatos, death] and Distress; next, Letum's (Death’s) own brother Sopor [Hypnos, sleep], and Gaudia (the soul’s Guilty Joys), and, on the threshold opposite, the death-dealing Bellum [Polemos, war], and the Eumenides’ iron cells, and maddening Discordia [Eris, strife], her snaky locks entwined with bloody ribbons. In the midst an elm, shadowy and vast, spreads her boughs and aged arms, the whome which, men say, false Somnia [Oneiroi, dreams] hold, clinging under every leaf."

Virgil, Georgics 3. 37 ff (trans. Fairclough) (Roman bucolic C1st B.C.) :"Wretched Invidia (Envy) shall cower before the Furiae [Erinyes] and the stern Cocytus stream, before the snaky bonds and ghastly wheel of Ixion, and the stone beyond the tricker’s mastering [Sisyphus]."

Virgil, Georgics 4. 471 : "Stirred by his [Orpheus'] song, up from the lowest realms of Erebeus came the unsubstantial shades . . . Still more: the very house of Death and deepest abysses of Tartarus were spellbound, and the Eumenides [Erinyes] with livid snakes entwined in their hair; Cerberus stood agape and his triple jaws forgot to bark; the wind subsided, and Ixion’s wheel came to a stop."

Propertius, Elegies 2. 20 ff (trans. Goold) (Roman elegy C1st B.C.) :"If I do [commit such a crime], then may the very Erinyes of tragedy persecute me and may Aeacus convict me at the assize in hell, and may one among Tityus’ vultures range to be my punishment, and then may I carry rocks, enduring the toil of borne by Sisyphus."

Propertius, Elegies 3. 5 ff : "Whether in the world below exist assizes of gods and punishments of sinners, the wheel, the rolling rock, the thirst in the water’s midst, whether Alcmaeon is tormented with Furiae [Erinyes] . . . if Tisiphone’s hair is a frenzy of black snakes."

Propertius, Elegies 4. 11 ff : "Aeacus who sits as judge with the urn before him, let him judge my shade when my lot is draw: let his brothers sit as assessors, and beside the chair of Minos the stern band of the Eumenides [Erinyes], while all the court is hushed to listen to my trial. Sisyphus, rest from your rock! Let Ixion’s wheel be silent! Frustrating water, be caught on Tantalus’s lips! . . . if I speak falsely, let the luckless urn that is the Danaids’ punishment [in the Dungeons] weight down my shoulders."

Seneca, Hercules Furens 569 ff (trans. Miller) (Roman tragedy C1st A.D.) :"Orpheus had power to bend the ruthless lords of the shades [Haides and Persephone] by song and suppliant prayer, when he sought back his Eurydice . . . soothes the underworld with unaccustomed strains, and rings out clearer in those unhearing realms. Eurydice the Thracian brides bewail; even the gods, whom no tears can move, bewail her; and they [the Erinyes] who with awful brows investigate men’s crimes and sift out ancient wrongs, as they sit in judgment bewail Eurydice."

Seneca, Hercules Furens 984 ff : "Cruel Tisiphone, her head with snakes encircled, since the dog [Kerberos] was stolen away [by Herakles] has blocked the empty gate [of Haides] with her outstretched torch."

Valerius Flaccus, Argonautica 2. 192 (trans. Mozley) (Roman epic C1st A.D.) :"Tisiphone beneath the night of hell’s abyss lies close to the terror-stricken Phlegyas [Peirithoos] and Theseus [imprisoned in the Dungeons of Haides], and tastes the ghastly meats and wine (her way to torture them), and wreathes them with her foul serpents."

Valerius Flaccus, Argonautica 4. 60 : "Then too from Acheron up to heaven’s heights is heard the cry of [the Titan] Iapetus himself; sternly, as he pleads [for the release of Prometheus], does Erinys thrust him aside [back into his Tartarean prison], looking to the law of lofty Jove [Zeus]."

Valerius Flaccus, Argonautica 8. 16 : "As though stung by the Furiae’s [Erinyes’] twisted lash, she darts forth."

Statius, Thebaid 1. 46 ff (trans. Mozley) (Roman epic C1st A.D.) :"Gods [Haides, Persephone and the Erinyes] who hold sway over guilty souls and over Tartarus crowded with the damned, and thou O Styx, whom I behold, ghastly in thy shadowy depths, and thou Tisiphone . . . The cruel goddess [Tisiphone] . . . sat beside dismal Cocytus, and had loosed the snakes from her head and suffered them to lap the sulphurous waters . . . the crowd of phantoms gives way before her, fearing to meet their queen."

Statius, Thebaid 1. 712 : "To avenge thee [Apollon] grim Megaera holds fast the starving Phlegyas [punished in Haides for setting fire to Apollon’s temple at Delphoi], who lies ever pressed beneath the cavernous rocks, and tortures him with the unholy feast, but mingled loathing defeats his hunger."

Statius, Thebaid 2. 52 : "Often the cries and blows of the Eumenides [Erinyes] have resounded till mid-day [around the entrance to Haides at Tainaron]."

Statius, Thebaid 4. 52 : "The Stygian Eumenides [Erinyes] . . . are wont to dip their faces and the horned snakes that gasp from drinking Phlegethon."

Statius, Thebaid 4. 410 : "For those who died in crime, who in Erebus, as among the seed of Cadmus, are most in number, be thou their leader, [Erinys] Tisiphone, go on before with snake thrice brandished and blazing yew-branch."

Statius, Thebaid 4. 520 ff "Himself [lord Haides] I [the seer performing nekromankia] behold, all pale upon the throne, with Stygian Eumenides [Erinyes] ministering to his fell deeds about him, and the remorseless chambers and gloomy couch of Stygian Juno [Persephone]."

Statius, Thebaid 8. 10 ff : "[Amphiaraus was swallowed up by the earth and arrived directly in the heart of Haides :] Upon the Stygian shores . . . not yet had the Eumenis [Erinys] met and purified him with branch of yew, not had Proserpine [Persephone ] marked him on the dusky door-post as admitted to the company of the dead." [N.B. For the purification cf. Plato above.]

Statius, Thebaid 8. 58 ff : "It shames me [Haides] too, alas! how Tartarus opened a way to the Odyrsian plaint [Orpheus]; with my own eyes I saw the Eumenides [Erinyes] shed base tears at those persuasive strains, and the Sisters [Moirai, fates] repeat their allotted task [permitting Eurydike to return from the underworld]."

Statius, Silvae 2. 1. 183 ff (trans. Mozley) (Roman poetry C1st A.D.) :"Lay aside thy fears [for the beloved dead], and be no more in dread of threatening Letus [Thanatos, death] : Cerberus with triple jaws will not bark at him, no Sister [Erinys] will terrify him with flames and towering hydras."

Statius, Silvae 3. 3. 21 : "Tis a happy shade that is coming, ay, too happy, for his son laments him. Avaunt, ye hissing Furiae [Erinyes], avaunt the threefold guardian [Kerberos]! Let the long road lie clear for the peerless spirits."

Statius, Silvae 5. 3. 260 : "But do ye, O monarchs of the dead and thou, Ennean Juno [Persephone], if ye approve my prayer, send far away [from the shade of my father] the Eumenides’ [Erinyes’] brands and snaky locks!"

Nonnus, Dionysiaca 10. 1 (trans. Rouse) (Greek epic C5th A.D.) :"The serpentine image of the goddess of Tartaros [an Erinys]."

Nonnus, Dionysiaca 12. 213 : "You [a boy transformed into a plant at death] saw not the water of Styx, the fire of Tisiphone, the [evil] eye of Megaira! You are still alive, my boy, even if you died."

Nonnus, Dionysiaca 38. 88 ff : "Shake from your eyes far far away the darksome sightless gloom of the Tartarian Erinyes [darkness]."

Suidas s.v. Daspleta (trans. Suda On Line) (Byzantine Greek Lexicon C10th A.D.) :"Daspleta (Hellish): She who approaches for evil . . . For the Erinnys (Fury) is hellish (daspleta)."


Santa Muerte

Santa Muerte

Santa Muerte or Santisima Muerte (Saint Death, Most Holy Death), a.k.a the white girl or the skinny girl, is a popular banned folk saint connected to the occult and to gangs, drug dealers and criminal activity. Santa Muerte is venerated primarily in Mexico with her cult extending to the United States. Santa Muerte has her own official Church and priesthood.


Appearance: Santa Muerte's appearance is that of a female grim reaper, a skeleton dressed in a hooded-cloak and holding her sacred objects. At shrines, the saint might be portrayed as a skeleton wearing a dress and veil. For images of Santa Muerte.

Lore: Santa Muerte is invoked/worshipped for many things, including love, money, health, protection, and revenge. Her worshippers are primarily the people the Church neglects, like criminals and homosexuals. (As the personification of death, Santa Muerte doesn't discriminate.) Other worshippers include those whose jobs put them in danger of a violent death, such as police officers, gang members, prostitutes or drug dealers. Other worshippers are people who have received miracles which they attribute to the saint, dedicating their lives to her service in return.


It should be stated that worshippers of Santa Muerte do not view the saint as being evil, despite what certain outsiders might believe. To her followers, Santa Muerte is the angel of death, a force of good in this world, a inescapable force that is deemed more approachable than traditional saints by various elements of society. This stated, a certain portion of her worshippers strongly believe that through venerating her they will be protected from the law.


The Aztec Goddess Of The Dead: Some believe that Santa Muerte is merely the Christianized form of Mictecacihuatl, an Aztec goddess of death; however, there is no evidence supporting such belief and such belief is most likely incorrect. 


Sacred Objects And Animals


Hooded-Cloak - Of various colors, with the color symbolizing her specific role. Originally, the saint's cloak came in white (blessing, protection), red (love) and black (remove negativity or problems in one's life). However, today the saint is portrayed in a wide variety of colored cloaks, with statues or images of the saint wearing a multi-colored cloak believed to be the most powerful.


Scythe - Symbolizes her role as reaper of souls


Scales - Symbolizes justice, revenge, and the phrase, "Death is the great equalizer"


Globe - Symbolizes world dominion


Hourglass - Symbolizes time


Crown - Symbolizes death as having power of all


Owl - Santa Muerte is rarely portrayed with an owl, symbolizing wisdom and occult power.


Powers: Santa Muerte answers prayers, grants wishes and desires, and grants her worshippers a 'holy death' (right death).


Veneration: Followers of Santa Muerte will build indoor or outdoor shrines of the saint, complete with offerings such as fruit, flowers (roses are said to be her favorite flower), liquor, cigarettes and cigars, money, candles and incense. Some even offer the saint marijuana. Worshippers will create an altar or shrine to the saint within their homes, complete with statues or images of Santa Muerte. Tattoos of Santa Muerte are also popular. Folk magic is a part of the veneration of the saint and includes specific spiritual products associated with Santa Muerte, such as Santa Muerte candles, incense, oils, and powders. 


Conflicts With The Catholic Church And Mexican Government: The Catholic Church does not approve of Santa Muerte's veneration and does not recognise her sainthood. Various priests and Church leaders have gone on record as stating that the veneration of Santa Muerte is satanic and constitutes devil worship or that followers of Santa Muerte are a cult. In addition, the Mexican police have destroyed several shrines to Santa Muerte in an effort to cut down on crime.

All Natural Eczema Recipes

Winter and it's bitter cold is torture on our skin. 

All of the following natural eczema recipes contain natural ingredients that are proven to soothe, heal and prevent eczema breakouts.

Use these treatments as needed, accompanied by plenty of water and a healthy eczema fighting diet.

These natural ingredients do work, but do not expect a miracle over night. Give your body time to detoxify and heal and you will find relief . If you suffer from eczema you will find that the little extra time and effort on your part will be well worth it in the end.

Natural Eczema Recipes 

Coconut Oil (virgin or organic)

Coconut Oil

I know this is far from a recipe but coconut is becoming very well known for it's ability to soothe and heal eczema. It penetrates deeply in to the skin and absorbs very easily. It aids in the functioning of your skin's immune system, fights fungal infections, helps heal and repair skin cells and relieves dryness, flaking and scaling skin. Coconut is inexpensive and fairly easy to obtain and can be used as natural eczema treatment all on it's own.


Borage Oil Eczema Treatment

1/4 Cup Jojoba Oil
1/4 Cup Coconut Oil
20 Drops Borage Seed Oil
12 Drops Lavender Oil
12 Drops Chamomile Oil

Over double boiler melt coconut and jojoba oil until completely mixed together. Remove from heat. Let cool and whisk in remaining oils. Store in a glass sterile jar where it is cool and dark. Shake before each use. Apply as needed.


Rosemary Eczema Cream

1 Tablespoon Beeswax
1 Tablespoon Honey
2 Tablespoons Coconut Oil
2 Tablespoons Almond Oil
1 Tablespoon Distilled Water
2 Drops Rosemary Oil
1 Drop Neem Oil
1 Drop Tea Tree Oil

Over double boiler melt together beeswax, honey, coconut oil and almond oil. Remove from heat. Warm distilled water and slowly whisk into melted ingredients. Continue to whisk until mixture begins to thicken and become creamy. Whisk in remaining oils until well mixed. Store in a sterile glass jar in a cool dark place. Apply as needed.


Sandalwood Eczema Lotion

2 Tablespoons Beeswax
1/3 Cup Jojoba Oil
2 Tablespoons Vegetable Glycerin
1/2 Cup Rose Water
1 Teaspoon Vitamin E
15 Drops Sandalwood Oil
10 Drops Grapefruit Seed Extract
6 Drops Patchouli Oil
6 Drops Frankinsence Oil

Over double boiler melt together beeswax, jojoba oil and vegetable glycerin. Remove from heat. Warm rose water and very slowly whisk in to melted ingredients. Continue to whisk until mixture begins to thicken and become creamy. Whisk in remaining oils. Store in a sterile glass jar in a cool dark place. Shake before each use and apply as needed.


Simple Coconut Oil Eczema Treatment

4 Teaspoons Coconut Oil
1 Teaspoon Olive Oil
15 Drops Lavender Oil
5 Drops Chamomile Oil

Over double boiler melt coconut oil and olive oil together. Remove from heat and let cool before mixing in remaining oils. Store in a sterile glass jar and apply as needed.


Lavender Eczema Cream

2 Tablespoons Beeswax
2 Tablespoons Vegetable Glycerin
1/3 Cup Sweet Almond Oil
1/2 Cup Distilled Water
15 Drops Lavender Oil
10 Drops Grapefruit Seed Extract
6 Drops Sandalwood Oil
6 Drops Patchouli Oil

Over double boiler melt together beeswax, glycerin and sweet almond oil. Remove from heat. Very slowly whisk in warmed distilled water. Continue to whisk until mixture becomes thick and creamy. Whisk in remaining oils. Store in sterile glass jar in a cool dark place. Apply as needed.


Milk and Oatmeal Bath Powder

1 Cup Milk Powder
1 Cup Ground Oatmeal (blender works great)

Basically you just need equal parts oatmeal and powdered milk. Mix ingredients together well. While bath is running add 1/2 - 3/4 cup of oatmeal/milk mixture. Adding a few drops of the following essential oils will prove even more beneficial and soothing to your eczema. Suggested essential oils are Lavender Oil, Chamomile Oil, Patchouli Oil, Tea Tree Oil, Bergamot Oil and Geranium Oil. (Never stay in bath water for more than 20 minutes and of course do not use hot water. Doing so can have the opposite effect of what you are trying to achieve. Be sure to apply a good eczema lotion or cream after your bath to seal in moisture and help heal.)


Always remember to do a small patch test before fully applying to ensure you have no allergies to any of the ingredients.



Finely grind the oats to a powder/flour consistency and set aside. {You can use a blender, food processor or a Magic Bullet type of appliance.}
Over a low heat, melt the coconut oil in a pan until it has a liquid consistency. 
Add in a few drops of Rosemary Oil. {If you are adding it.}
Add ground oats in the pan and mix until well blended.
Now, pour the olive oil into the mixture until blended.

{This is what it will look like once all items are added…}

6. Once all ingredients are mixed, remove from heat and pour in to a small storage container. {It filled up 1 1/2 baby food jars.} Let it harden for several hours.

Now that your recipe is complete… Apply to hands and skin as needed and feel the magic at work!  [;-)]  This recipe lasts for a long period of time so enjoy!

WHY OATS? Oatmeal contains healthy fats. When they come into contact with your skin, these fats help to add moisture to soften and repair your skin.
WHY COCONUT OIL? Coconut oil works wonders as a moisturizer for all skin types, especially dry skin and aging skin, leaving you refreshed and looking wide-awake. The fat in the oil helps reduce the appearance of wrinkles without any irritation.
WHY OLIVE OIL? It is a great skin moisturizer, in part because it contains linoleic acid, a compound not made by the body, but which prevents water from evaporating.
WHY ROSEMARY OIL? Rosemary essential helps in toning your skin and removing dryness.

Natural Herbs for Migraines

For someone who has not experienced severe migraines, it's easy to dismiss migraines as "ordinary headaches". Far from it though, as migraines are also often accompanied by symptoms like throbbing pain, light and sound sensitivity, or even nausea and vomiting. The American Academy of Neurology further states that as simple as bright lights, coffee, cigarettes, alcohol, reaction to certain foods or even medications can trigger migraine attacks.

From the data gathered by the National Institute of Neurological Disorders, over 30 million Americans suffering from migraine use prescription drugs 2.5 times more than non-sufferers just to seek relief. Yet despite medications, sufferers still find it difficult to function normally amid migraine attacks. And even if there are extensive pharmaceutical agents for migraines, many are unable to tolerate their side effects, do not respond adequately or eventually lose their effectiveness.  There are great financial obstacles to obtaining absolute scientific "proof" of the effectiveness of herbs - however below are 10 herbal remedies for migraines that have found support from scientific studies:

10 Herbs for Migraines


Although traditionally used a "fever reducer" from where it got its unique name, feverfew is now one of the most popular migraine herbal remedies.  Its leaves and flowers contain the active ingredient parthenolide which inhibits brain chemicals that cause blood vessels to dilate.  Evidence suggesting feverfew's value in reducing frequency and severity of migraine attacks are not few. In one study, subjects who stopped taking feverfew and received a placebo instead noticed a significant increase in number and severity of headaches, nausea and vomiting. In another larger study, feverfew was shown to decrease headaches by 24%. 


Together with feverfew, butterbur has recently gained much attention in blind trials confirming its ability to prevent and reduce migraines. Its antispasmodic and anti-inflammatory properties  were first tested only in 2004 when 245 participants found relief from migraine symptoms using butterbur extracts. Attack reduction of 58% was also noted as opposed to just 28% from the placebo group. This also prompted further studies to be conducted among children and adolescents where in one experiment, 82% of patients reported substantial improvements in their migraines after being administered butterbur. 


For centuries, peppermint and its active ingredient, menthol have been used to alleviate pain including headaches. One 2010 investigative study demonstrated how application of menthol 10% solution is statistically superior to a placebo and can serve as an effective, safe and tolerable therapeutic alternative for migraine treatment.  As an essential oil, peppermint is also helpful for headaches due to its aroma and cooling properties. 

Ginko Biloba

Because of the ability of ginko leaf to boost oxygen and blood flow to the brain, it has been found not just to improve cognitive functioning but to relieve headaches as well.  Moreover, the natural anti-platelet activating factor of Ginkolide B, an herbal extract from Ginko Biloba has shown promise in preventing inflammation causing migraines among children who also are prone to frequent primary headaches and migraines. Aside from reducing migraine frequency, Ginkolide B has been found to decrease the need for symptomatic medication on children. 


To lessen migraine symptoms, experts believe that cayenne, through its potent ingredient capsaicin, can provide some relief by masking the pain of headache or increasing your pain threshold. Over the years, doctors have discovered cayenne's value in treating chronic headaches, making it a typical component present in nasal sprays. 

Lemon Balm

When taken as tea, lemon balm is thought to be effective in dealing with migraines. As a vasolidator, it widens blood vessels, thus possibly helping to relieve migraine headaches. In the past, lemon balm, along with cinnamon, nutmeg and other fragrant herbs, was one of the major constituents of Carmelite Water - an alcoholic extract first formulated in the 14th century and used to treat neuralgia and headaches. 


Originating from Asia and Europe, valerian has emerged as one of the most promising herbs that cure a wide range of health illness including insomnia, gas, anxiety, digestive problems, chest pain, and congestive heart failure. Valerian does not necessarily help in treating migraine but it helps in warding off anxiety which is considered as one of the major factors that may cause migraine. Valerian also contains sedative effects that help bring good quality of sleep to the sufferer. 


A well known herb in aromatherapy, rosemary may be of benefit in the treatment of headaches. Rosemary essential oil is mixed with lavender, eucalyptus and peppermint to make a natural treatment for migraines. A wonderful brain and nerve tonic, oils from rosemary are thought to help in enhancing circulation as well as in relieving headaches. 

When used in aromatherapy, rosemary doesn't just improve moods and functions. More importantly, it is reported to stimulate the nervous system, prevent headaches, relieve tension and treat migraines. 

Willow bark

For thousands of years, willow bark has been used in the treatment of inflammatory and pain conditions, as well as headaches. According to a study conducted at the University of Maryland Medical Center, the bark contains salicin, a potent compound which resembles the function of aspirin. This compound is considered to be responsible for the anti-inflammatory and pain-relieving properties of willow bark. 


The roots of this spice are thought to be one of the most effective natural treatments for migraines and headaches. According to research, ginger contains highly potent compounds that help relieve swelling, pain and tension which normally cause headaches.

Furthermore, the herb contains anti-inflammatory properties that inhibit the activities of prostaglandins which play vital roles in the occurrence of headaches. Prostaglandins are chemicals that cause pain and trigger the inflammation of blood vessels in the brain. The oils extracted from ginger are also thought to be effective as pain relievers. Also, ginger helps in eliminating nausea and vomiting which can come with migraines. 

Herbs For Migraines - References:

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