A Drive Along The Coasts Of Cape Breton, In Main-de-Dieu, Louisbourg, And Sydney. Various Graveyards,

March 19th was Saint Joseph's Day. While I worked all day, this looks like a beautiful moment to connect with him. Thank you, joanofarcs-stigmata for sharing this rosary prayer!

Rosary Prayers of St. Joseph for the Feast of St. Joseph, Foster Father of Jesus

Usually when we think of rosaries, we think of Mary-- after all, if you were to pray all 20 mysteries, you'd be saying 200 Hail Marys! But while the traditional rosary uses Mary to center our gaze on Christ, another form less often discussed uses the examples left to us by Saint Joseph to better connect with God. The Saint Joseph rosary uses Joseph to help us better understand purity, fidelity, and humility, all while celebrating Joseph's role in the Holy Family, while asking for his intercession to help us imitate his trust in God.

The 'Hail Joseph':

The Saint Joseph rosary begins like most rosaries, with the sign of the Cross and Apostles Creed, but instead of a 'Hail Mary', we pray the 'Hail Joseph':

Hail Joseph, Son of David, spouse of Mary. Blessed art thou among patriarchs, and blessed is thy Holy Family. Holy Joseph, Guardian of Jesus, pray for us sinners now and at the hour of our death. Amen.

The Mysteries:

The Betrothal to Mary: Let us contemplate now how the Blessed Virgin Mary was betrothed to a man named Joseph, of the house of David, beginning a loving partnership, not of a union of bodies but a communion of souls; through this mystery may we better come to understand Godly relationships, friendships, and devotions, should one experience them.

The Annunciation to Joseph: Let us contemplate now how Joseph, being a righteous man, decided to divorce Our Lady quietly when she was found with child, and how the angel of the Lord appeared to Joseph in a dream and declared unto him that the child had been conceived through the power of Holy Spirit. Through this mystery, may we better come ot understand faith in our fellow man and faith in God's will.

The Nativity and Naming of Jesus: Let us contemplate now how Joseph went up to Bethlehem with Mary, and while they were there, in the city of David, she gave birth to the Savior, Christ the Lord. And when eight days were completed for his circumcision, he was named Jesus. Through dwelling on this mystery, may we obtain the greater reverence for the Name above all names, Jesus Christ the Lord.

The Flight into Egypt: Let us contemplate now how Joseph, being a devoted spouse and guardian of the Holy Family, took Jesus and Mary to Egypt. Through meditating on this mystery, may we come to have a fiery love of the displaced and oppressed.

The Hidden Life in Nazareth: Let us contemplate how Joseph took Jesus and Mary to Nazareth and there lived a quiet life working as a carpenter with Jesus and Mary at his side, through the joys and sorrows of everyday life, until the end. May we all have the gift of a peaceful death with Jesus at our side.

Closing Prayers:

Pray for us O Blessed Joseph that we may be made worthy of the promises of Christ. Almighty and eternal God, grant, we beseech thee, that by meditating upon the mysteries of the Rosary of Saint Joseph, we may imitate his prayerful trust, and faithfully carry out your holy will, despite difficulties, uncertainties, and fears. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever. Amen.

Hail, holy Joseph, Hail, Chaste Spouse of Mary, Hail! Pure as the lily flower In Eden’s peaceful vale. Hail, holy Joseph, hail, Prince of the house of God. May His best graces be By thy sweet hands bestowed.

Hail, holy Joseph, hail, Comrade of angels, hail! Cheer thou the hearts that faint, And guide the steps that fail. Hail, holy Joseph, hail! God’s choice were thou alone. To thee the Word made flesh Was subject as a son.

Happy Transgender Day of Visibility to all trans folks no matter their identities! And for a roll call, trans man here, pronouns he/him, in the middle of my medical transition. No matter what your journey looks like, you are a treasure, a gem, and you are worth the journey you're taking. Photo: me posing as Maude Adams 1901 "L'Aiglon" outfit I tailored myself.

Joyeuse Journée de Visibilité Trans a tous les gens transgenres qu'importe leurs identités! Et pour me présenter, homme transgenre ici, pronoms 'il/ils", en plein milieu de sa transition médicale. Qu'importe où tu te trouves dans ton cheminement, tu es un trésor, sans pair, qui vaut la peine pour le changement que tu embrasse.

Photo: moi dans l'ensemble 1901 "L'Aiglon", un habit reproduit de Maude Adams, cousu par moi-même.

La Mi-Carême (Mid-Lent)

Mid-Lent, or, La Mi-Carême, falls on the fourth Thursday in the Lenten season. This holiday has its roots in 7th and 8th century Europe, where believers were allowed this day of respite from the fasting and reservations of Lent. It was around the same time as Laetere Sunday, the fourth Sunday of Advent (exactly 21 days before Easter Sunday) where a spirit of joy is celebrated as we get closer to Easter. Having migrated with the French settlers of the 17th century, the Acadians and some Quebec communities, Mi-Carême became a day of carnivalesque mischief and trickery. Participants, mostly men until the twentieth century, disguised themselves with a dizzying array of masks and frocks, and do a tour of their village, challenging interlopers to guess who they were. In exchange, they would receive treats and opportunities to play pranks, sometimes a boozy recompense. In some communities, like in Grand-Étang, Nova Scotia, there is a Mi-Carême Interpretive Centre, where runners of the Mi-Carême gather on this day to do their designated tomfoolery. Lively fiddle music and sweet treats await visitors! Today, the most extensive celebration of this holiday remains in Chéticamp, Cape Breton, where it lasts a whole week. These two communities have celebrated Mi-Carême since 1785! 

Today in Québec, you can see Mi-Carême celebrations notably where Acadians migrated, namely Fatima, the Magdalen Islands, Natashquan, and L’Isle-aux-Grues. In parts of Newfoundland, Acadians would pair Mi-Carême traditions with the mummers tradition of anglophone communities, however, it occurred between Christmas and the Feast of Kings. 

Costumes would prioritize the grotesque, bizarre, and outlandish. The more ludicrous and hideous the masquerade, the better! Most costumes were improvised and very cost-effective. The point was to have no one recognize you! Old rags, hand-me-downs from distant cousins living in the United States (and unknown to the community, so no one would know whose family the clothes belonged to), and especially, clothing yourself in the clothes of your opposite gender, were sure-fire ways to be incognito on this festival day. Changing your body shape was also a notable technique, using hay to bulk out your limbs, or cushions to give yourself a hunched back. Some folks would go as industrious as using animal skins, like the hide of a bull, preserving the horns for a truly otherworldly effect! 

Disguised parties, led by a chief, would enter homes, and entertain the family with brief songs and improvised plays. Unlike the eve of All Saint’s Day (October 31), the aim was not to pull tricks. The chief of the party-goers had to see that his troupe would behave in others’ homes. However, that can change if the house they wanted to enter would not let them enter! 

La Mi-Carême, Mère Mi-Carême (Mother Mid-Lent)

Folklore traveled from Normandy and Brittany to Acadie, and transplanted itself into the maritime spirit of the people. In parts of Brittany, La Mi-Carême (Lady Mid-Lent) would be a beautiful woman who would traverse the skies on horseback, distributing sweets and treats from a magical golden cornucopia to the village cross, where children were led to for holy prayer. The treats would appear to fall from Heaven, and the children would leave behind offerings of hay for her horse at the foot of the cross as a thank you. In Quebec, this kind of figure appears in Pierre-Joseph-Olivier Chauveau’s novel Charles Guerin (published in 1852), featuring a Mère Mi-Carême (Mother Mid-Lent). She is a woman, bent forward by old age, who would hobble from home to home with a big bag on her back, and supporting herself with a thick cane. Peering through her small glasses, she was draped in old, tattered rags, adorned with fish bones and tails. Sometimes, she just appears as a hunched over figure covered by a white sheet, evoking a sense of mystery and apprehension for children. This figure also appears in Acadian communities, and almost in the habit of a traditional Santa Claus, would leave behind treats for obedient children, while chastising the mischievous ones. This figure would feature in the mythos of this holiday from the 19th century into the mid-twentieth century. When she would visit a house, children were told to not look at her leaving the house, for fear of knowing where she was headed to next. This could prevent her from coming next year. This tradition expanded to Irish immigrant communities, particularly in Tignish, PEI, where she was known as ‘mickram’ (anglicized verbiage of Mi-Carême). In some Acadian communities, especially in north-eastern New Brunswick, in Gaspésie, in the Magdalen Islands, and on the Côte-Nord of Quebec, it was known that La Mi-Carême would bring newborns to their families. When mothers would be in labour, children were told that La Mi-Carême was coming to see their mom. Given that this character gave a fright to children, they would instinctively go seek refuge at a neighbour’s house for the entire duration of their mother’s labour. She was also known to bring baby animals to the farms as well. What a busy woman! 

Celebrating Mi-Carême in a Folk Practice

-if you're in the area and wish to experience the culture and the wondrous display of colours and lively music, visit the Centre de la Mi-Carême in Grand-Étang, Nova Scotia, just off the Cabot Trail.

-it’s a time of masquerades and journeys! If you can make yourself an outfit to be completely unrecognizable, even a mask, just to take your spirit out of yourself, it can lead to some exciting astral journeys! 

-leaving an offering to La Mi-Carême, such as hay, or little quarters, might be wise, especially if you want to avoid getting a good scare from her. 

-exploring the archives for songs attached to this festival, and listening to some examples would be fun! 

-host a masquerade party and have people try to guess each other’s identities! Bringing back these celebrations means having fun in the ways we used to, so put your phones down! 

Sources

Georges Arsenault. La Mi-Carême en Acadie. Editions La Grande Marée. 2007.

Le Centre de la Mi-Carême. https://www.micareme.com

Encyclopedia of French Cultural Heritage in North America. Mid-Lent Traditions in Acadia. http://www.ameriquefrancaise.org/en/article-310/Mid-Lent%20Traditions%20in%20Acadia

Photos

Mid-Lent Revellers, NS, circa 1953. Collection Centre Acadien, Université Sainte-Anne.

Mi-Careme distributing cookies to children, charcoal drawing by Denise Paquette, Collection Georges Arseneault.

Tourism Nova Scotia

Centre de la Mi-Carême - Tourism Nova Scotia

Bioregional Magic: Sustainable Ways to Work with Native Plants

Note: Post Contains Personal Anecdotes and UPG

As someone with a nature-based practice, I completely understand the desire to work with native plants. Many of us are deeply compelled to foster a connection with our land spirits and the local flora and fauna.

But with the normalization of consumption in witchcraft spaces paired with unethical wildcrafting and foraging practices, it's important to be careful. We don't want to harm the native plant populations and the wildlife that depends on them in our quest for a more localized practice.

Learning which plants are safe to harvest

By safe, I don't mean safe to handle or consume, though this is also crucial knowledge for anyone harvesting wild plants in general. I'm specifically referring to whether or not the collection of native plant matter will make a negative impact on the local ecosystem.

Think of it this way, if your practice is spirit-focused. Will the collective spirits of certain plants really want to assist you if you're devastating their population for your own gain? IME the answer is a hard no.

Take a look at a field guide and start identifying some of the native plants in your region. Are some of them listed as endangered, threatened, or special concern? Now you know which plants you should never disturb or collect materials from.

If not threatened, are some species generally harder to find? Are they present only in a certain type of environment? Do they take a long time to mature and/or have a very specific method of seed dispersal? Proceed with caution.

Example:

Common Blue Violets are one of the first plants to bloom in my garden during springtime. I also consider them very important in my practice and like to harvest them for certain rituals. But like I said, they're one of the first native plants to bloom during spring. Which means there are going to be pollinating insects, songbirds, and small mammals which rely on these plants for food. And predators who rely on those animals.

Since this is a hardy plant that usually grows in abundance, it's okay for me to harvest some from the garden for personal use. But I still need to leave enough to serve as a resource for wildlife and allow it to reproduce for the following year.

On the contrary, I never touch my wild Bloodroot. I only have two or three plants in the garden, their seeds have double dormancy germination requirements, and they take 2-3 years to reach blooming size. I have only ever collected seeds for propagation, and even then do it rarely because I know that the ants do a much better job at this than I could.

So when we can't harvest materials to use for tools and ingredients in workings, how do we utilize these plants in our practice?

Physical Representations and Symbolism

Images, objects, and symbols representing the plant can be used to substitute organic matter that you would otherwise collect and use for workings. Consider art pieces or photos, sculptures, sigils and seals, paper cut or folded into the shape of leaves or flowers, etc.

If the plant is your main component or energy source, consider designing the working to cater to this. For example, if I'm petitioning the spirit of milkweed, I might want to incorporate aspects of air and wind, since this is how their seeds are distributed. Or I may want to add some lunar energies knowing that this is the planetary correspondence for milkweed. This is would completely depend on my intent for the specific working and which physical or spiritual aspects of the plant I choose to work with.

If you're seeking a more long-term effect, try getting crafty and using symbols of the plant to decorate your own tools. I'm talking homemade oracle cards, painted jars or boxes for container spells, decorated offering bowls, ritual jewelry, and so on.

Working with Living Plants

This one is for the spirit workers. While it's entirely possible to petition plant spirits, especially collectives, solely using imagery, working carefully with a living plant can help establish a more direct spiritual connection.

This can be done by conducting your working outdoors, inviting the spirit of the plant into your space, and asking for assistance. During this time you would leave an offering, usually fresh water, but you can also offer things like soil or compost. Obtaining a working knowledge of certain plants can help inspire ideas for more creative, species-appropriate offerings, giving your spells and rituals an extra boost.

Now if this were a plant that was on a special concern or endangered species list, I would avoid offerings and actions that could potentially disturb the plant in any way. I may work within a few feet of the plant and present my offering in a bowl, removing it at the end of the working. I would definitely avoid touching it or say, pouring out water over the soil where it grows.

While we're on the subject of offerings, consider acts of service. Once again, we're going to use milkweed as an example. If I want to leave a nice offering for the spirit of milkweed and I know that Black Swallowtails feed on the nectar and pollinate it, I may offer a potted plant of dill placed in the wildflower garden. This is because Black Swallowtail caterpillars love to eat dill and will later pupate into adults, which will be beneficial for the plant. Consider different species and their relationship with each other. You may even get multiple spirit allies out of the deal.

Cultivation and Seed Distribution

Now, we've talked about ways to avoid harm when incorporating native plant species into our practices, but what about making a positive impact?

The Act of Growing Things is actually my favorite part of plant magic. Sure, I love harvesting my vegetables, fruit, and herbs to use in various recipes, and wild plants I find in the yard are excellent allies. But there really is something special about watching a tiny seedling grow into a full-sized plant, or seeing that delicate young native perennial thrive during its first year outdoors.

Whether transplanting or growing from seed, you're inevitably going to develop a strong relationship with that specific plant. You'll learn all about its growth rate, ecological benefits, soil requirements, and more. This will lead to folklore, correspondences, and later on your own UPG related to where this plant fits within your practice.

Another option, if you don't have the energy for more hands-on cultivation, is seed scattering. Disturbed areas like roadside ditches or even your backyard are perfect for this. Whether scattering or growing in starter pots, seeds can be charmed or enchanted with a specific intent and planted as a sort of living spell.

I use Prarie Moon Nursery for my seeds, but there are plenty of other affordable online vendors. You can also check out what's available locally. There are a few native-focused nurseries in my area that have a nice variety of options depending on the season.

Heritage Folk Witch Altar - Update

I wanted to personalize my altar to my practice further, so I decided to paint Quebec landscapes and notable animals that mean a lot to me. Some landscapes are derived from my grandmother's painting style, while others are inspired by Clarence Gagnon (1881-1942), an artist well-known for his Quebec landscapes of villages and sweeping views.

Panel 1: Black bear mother and her cub in a Charlevoix clearing in winter. Black bears are very common in the sub-boreal forests of Quebec, and I've had many dreams of them, sometimes as one myself. In Innu cosmology, black bears are very close in relationship to humans, and are often perceived as humans themselves. The clearing is directly from a Clarence Gagnon painting.

Panel 2: Bluejay resting in a flowered tree in St. Charles-de-Bourget, late spring (late May-June). My grandmother painted this exact bluejay on a wooden lamp, and I have fond memories of her bird paintings. She lives in that village, and she taught me to paint these kinds of flowers when I was 11, so it's a rather sentimental panel.

Panel 3: Canada Geese in the Saguenay Fjord in autumn. My grandfather often mentions the 'outardes' (Canada Geese) flying south or coming back, and he's always happy to see them. These birds are ferociously loyal to their families, and their endurance is tested and true. The song 'Les oies sauvages' from Mes Aieux has a special place in my heart. It's a song of familial strength and support mirrored in these geese.

Panel 4: A humpback whale having fun in the summer waters of Tadoussac. My grandparents love to go whale-watching in that region, and these whales journey a long way to come back north to our waters. Their communication styles are unique to each whale, and they form very close bonds with their children. My ancestors often visited Tadoussac in the summers to trade and communicate with other family groups, so it is a time of joy and gathering.

I discovered there are four additional panels, 2 on each side of the altar, which excites me, but it is anchored to my wall, so I'll have to wait until I move to think about painting some more.

Holy Week – La Semaine Sainte

Holy Week (April 13-April 19th 2025) – movable festivities

My favourite week when it comes to spirituality and activities to do! 

I started observing Holy Week in earnest in 2020, during our lockdowns. I remember my first observance as being one of anxiety, and a need to feel comfort. My practice helped me get through it, and I’m happy to share this special week with all of you this year. 

“Alleluia, Alleluia, L’carême s’en va, Il reviendra, À Mardi gras.” 

-cantique acadienne du Samedi Saint. (Halleluiah, Halleluiah, Lent is leaving, only coming back on Shrove Tuesday)

Palm Sunday (picture above: my front door's palm frond set up)

The week begins with Palm Sunday! I have memories of visiting my grandmother in Saguenay and she’d bring back palm fronds for us to weave. We usually wove them up in little beehive shapes and pinned them to our front doors for protection all year long, since they were blessed with Holy Water at the church service. Most churches have a basket where you can deposit the palm fronds of last year. These are burned and provide the ashes for the next Ash Wednesday. The fresh palm fronds can be used to weave little baskets, little beehives, or they can be cut to the proper length for a bookmark for your devotional books or Bibles. You can paint on them too! 

(features Acadian dialect terms for plants) Historically, Acadian communities like Chéticamp didn’t receive palms, it being troublesome to export to this isolated community in the Cape Breton Highlands. So, the faithful would bring cedar branches (thuya), club-moss (sévigny), juniper (chenave) or pine twigs (pruce) from the Highland mountains nearby. After being blessed at church, these tokens would be placed at the entrances of all buildings or assets on the property (fishing boats, cars, barns, and all rooms within the family home, even the cellar) for protection all year-round (1). If you want, feel free to find those plants responsibly and use them in your practice instead of palm fronds!

Holy Monday, Holy Tuesday and Holy Wednesday: usually has church services relating specific stories from the Gospel. I don’t tend to do much on those days. Honestly, I usually use those days to do some spring cleaning, prepare myself for the coming day’s rituals and festivities, and take some quiet time for myself to read passages, or bake for the coming holiday. 

Maundy Thursday (picture above, my own Holy Oils)

The beginning of the Paschal Triduum (begins on this evening, into Holy Saturday’s Vigil). This day commemorates the Last Supper. The Chrism Mass is celebrated on this day, where the Holy Oils are blessed for the surrounding parishes. While this Mass is celebrated privately by the clergy in the Catholic Church, I like to celebrate in my own way. In the way that this celebration brings together all twelve apostles, as a Christian witch, I spend time with my meal that day, pondering on the apostles’ gifts they each possess, I contemplate what that Last Supper must have been like, and I bless my own oils for my folk magic purposes. Holy Oils: the Oil of the Sick, the Oil of the Catechumens, and the Holy Chrism Oil. The Oil of the Sick is pure olive oil and is used to anoint a sick or elderly person on the forehead and hands with a cross, paired with special prayers. They can be administered in any time and place. This can have a powerful impact on the placebo effect of faith on healing and bring courage and strength to the ailing person. The Oil of the Catechumens, also olive oil, is used for many things. It is used to anoint those about to undergo the Sacrament of Baptism, both infant and adults. This is to allow to receiver to be prepared to receive the wisdom and strength to learn Christian lessons during their religious quest. It is also used as a protection oil to ward off evil spirits on a baptism initiate. The Holy Chrism Oil is olive oil mixed with balsam. This oil represents strength, and the balsam is known as ‘the aroma of Christ’ (2 Corinthians 2:15). This oil is meant to give the receiver the gift of the Holy Spirit, and to devote something to God’s service. This oil is also used to anoint the altar and vessels used during Mass, as well as during the ordination of a priest. Already, these oils can have many uses within an individual folk practitioner’s spiritual habits, such as dedicating oneself to a path, blessing the altar, the working tools for rituals, and yourself when you need to reset your faith. During Holy Week on Holy Thursday, otherwise known as ‘The Chrism Mass’, the local bishop blesses enough new oils for every parish for later distribution. To bless these oils, the bishop does them in order as listed above, says a prayer to bless them individually. To bless the Chrism Oil, the bishop mixes oil from the balsam plant with the olive oil, breathes on the mixed oil to signify the presence of the Holy Spirit, and then says a prayer to consecrate it. For the individual practitioner, if you want officially blessed oils from the church, many Christian shops sell amounts of them, but if you want to individualize your practice, feel free to bless them yourself for a day where you’re feeling sick, need extra protection, or need to bless your space once more. 

Good Friday

On this day, we commemorate Jesus’s crucifixion and death on the cross. It’s a day of sorrow and reflection. For my part, I like attending Good Friday services in my area, and I wear all black on that day. 

It is tradition to remain silent from noon till 3pm, to commemorate Jesus’s last moments of life, as he is noted to have died at 3 o’clock in the afternoon. Families with young children would encourage the kids to pray or to go to bed for a nap, to ensure they remained quiet. My great-grandmother has memories of going through that silent vigil with impatience! For myself, I like to take time to light a candle at 3pm, while doing my best to remain quiet without distractions from noon until that time. In church, the priest would ensure the Sanctuary where the Tabernacle resides is empty of the Host, and the candle extinguished. The altar is laid bare of décor. I do the same. I empty my Tabernacle lantern of the Host and make sure I don’t light candles near it. I take off my altar cloth and décor, and lay a black pall over the entire cabinet. 

In some Acadian communities, if bad weather prevented the family from traveling to church, the family would set up a white cloth on the kitchen table, place the crucifix on it, and each family member needs to kiss it. Afterwards, the head of the family would recite from the Roman Missal. They also read their Way of the Cross (chemin de la croix) at home or in church. (2) It was also imperative to avoid butchering farm animals or go out hunting wild game on this day. Fishermen out at sea would do their Passiontide readings and note the direction from which the wind came from, for they knew that if they did so, the wind’s direction would remain faithful for the remaining year. 

Holy Saturday 

My all-time favourite spiritual and religious experience of the calendar year! I love it because I don’t think there’s any other day in the liturgical calendar where parishioners are expected to participate in as much as this day. It is meant to take the believer from the times of Genesis with the creation of all that exists in this world, to the first fire and the first waters, and translate that into the renewal of baptisms, the lighting of a new Easter fire, and the gradual lighting of all candles in the chapel to symbolise the growing victory of light in the face of so much darkness and death. All lights and church candles were extinguished since Thursday, and the only candle that will be lit is the Paschal candle, inscribed with this year’s date. I like to attend the University of King’s College Chapel services in Halifax, Nova Scotia, for this ritual, given the intimate chapel venue, the vibes of the clergy, and how lively it gets. We bring the Paschal candle outside and bless it with the fire from the Holy Spirit. We bless the baptismal font and the Holy Water inside, and a series of litanies and chants are done, as everyone holds a little candle in their hands, lit from that Paschal pillar. Once it hits midnight, the entire chapel lights up again, and all the bells chime loudly, announcing Christ’s resurrection. The choir bursts into joyful song, and it really is the most lively and impactful service. Partying ensues until dawn for us, with a feast of lamb and an array of dishes brought in from a multicultural scene. 

In Acadian communities, Holy Saturday celebrate their first midnight mass of the year (the other one being Christmas eve). From a small fire at the church entrance, parishioners light their own candles. Hymns of Halleluiah and joyful rhythms take the choir and congregation in song. I definitely want to see how these services are done in French, and one day, if I’m lucky, I’ll attend. 

Easter Sunday (photo above: the Saguenay River)

On Easter morning, before the sun comes up, many faithful in communities in Québec and some in Acadie would wake up and head over to the nearest brook to collect “l’eau de Pâques” (Easter Water). This coveted water would be known to heal certain ailments and protect against lightning. Often, it was noted as having the same virtues as Holy Water provided by a priest. It needed to be collected against the current of the brook, before sunrise. To do this journey was known to “voir danser le soleil de Pâques et aller au ruisseau quérir de l’eau de Pâques.” (to go see the Easter sun dance, and go seek out the Easter Water.) It was told that on Easter morning, the sun performs a dance as it rises, and that everyone should witness it at least once in their lifetime. (3) The sun is reputed to be brightest on that sunrise than any other time of year. In the south-west of Nova-Scotia, a formula needed to be recited while collecting this special water, “Bénie soit cette eau, qui guérit tous les maux.” (Made holy may this water be, to heal all ails.). This tradition still is practiced in the north-west of New Brunswick today. In regions of Québec and Acadie, it is paramount that parishioners and believers take at least one Eucharist mass between Ash Wednesday and la Quasimodo (the 2nd Sunday of Eastertide). It is known in those regions as “Faire ses Pâques” (Attend your Easters). Otherwise, you’d run the risk of becoming a loup-garou or have a damned soul if you skip seven years in a row.  

Feasts for Easter in Acadian communities ranged from a breakfast of as many eggs as one could eat if they were available, right down to home-grown chicken, wild game or salt meat. After a long March of dwindling cellar stores and not much meat left, families often made due with the remains of their provisions. (4) 

Sources:

Père Anselme Chiasson. Chéticamp, Histoire et Traditions Acadiennes. Éditions les Aboiteaux. 1972. p.214

Jean-Claude Dupont. Héritage d’Acadie. Éditions Leméac. 1977. p.77 

Ibid.,308

Jude Avery. Joie de Vivre – Love of Life: Isolated Acadians celebrate their culture through traditions and folklore. New World Publishing, 2021. P.28

St. Mary Magdalene's Day - July 22

I fell ill that day, but I still want to post something regarding this wonderful saint.

Known as 'The Apostle of the Apostles', Mary Magdalene was one of Jesus's most beloved disciples. She is steeped in controversy and mystery through the many legends surrounding her origins and her connection to Jesus. She has been known as Jesus's companion and partner as early as 1500 years ago through the Gospel of Philip in the Gnostic faith, and she is seen often in Gnostic texts (way before Dan Brown entertained the thought she was Jesus's wife).

The Easter egg is rumored to be connected to her, as she is the first to see Christ's Tomb empty, and shows the disciples this news by showing them an egg turned red by God.

In folk traditions, Mary Magdalene is invoked in magic spells, especially love magic. The eve of her feast is believed to be a great time for prophetic dreams. She is the patron saint of beauticians, hairdressers, aromatherapists, perfumers, pharmacists, lovers, prostitutes, prisoners, and any who pine after someone else.

France is where she is most commonly celebrated. There are about 125 shrines in her name. Legend has it that she fled the Holy Land and isolated in a cave in France, where she communed with angels, and became a mystic in Christian thought.

So, for her feast day, it can be a good time for:

-Divination by chalice (for her connection with the Holy Grail)

-Dream spells

-Love spells

-Meditations for connecting to your power

-Women's health campaigns

-Studying any metaphysical texts with active learning

-gifts of myrrh, a perfume bottle, and wine on the altar

Legend of St. Hubert, oil con canvas. — Samuel John Carter (British, 1835-1892)

My Current Inventory of Magic Tools

Here's a list of tools I use in my spiritual practice that can inspire others that are on this path! While some are heritage pieces that cost a lot of money up-front due to craftsmanship, the every-day tools are pretty inexpensive. For example, most candles can be found at the dollar store, and incense can be personalized to your taste. For my practice, I use cedar incense, since it is known as a cleansing plant in the Christian tradition, and many Acadian and Québécois households used cedar on Palm Sunday before palms became widely available.

Most of the heritage pieces, for anyone wanting to participate, I strongly encourage investing a few extra dollars to get good quality items! It will last you years of magical practice, and you can use them with pride.

La ceinture fléchée - the woven sash

A symbol of identity to the Métis living on the Canadian plains, the historical Huron-Wendat people, and historically worn by French voyageurs and fur traders and their indigenous partners in trade, these sashes were strapped around the waist. These were mostly useful in keeping the woollen coats closed, store belted tools, help with the strain of carrying heavy pelts, and prevent hernias and back strain on long canoe expeditions. The long strands on the end could also be used as impromptu sewing thread. These sashes would reach about 15cm to 25cm and its length easily passes 2 metres. These sashes were traded among indigenous groups for furs, and later, by the Hudson's Bay Company in the 19th century. It became a part of the traditional Québecois peasant clothing at least since 1776. As the sash travelled upriver to the plains and beyond, Métis groups adopted the sashes, elaborated on its craftsmanship, and truly made it one of their most recognized symbols. Depending on where the sash is woven, the colours can change. For example, for Québec, they preferred a blue colour scheme, for Montréal, red, and for those woven in between Ottawa and the Red River, black was more prominent. Hand-woven sashes can take up to 500 hours to complete. (1)

The one pictured above I bought from Etchiboy, a Métis artisan. The sash I bought was inspired from the Assomption sash motif, one of the oldest known woven patterns from the 18th century. I wear it on my woodland wanderings, for rituals, and cultural days. I especially wear it in winter to keep my coat closed. I chose to adopt the sash into my practice after lots of research. It is an item of rich history between the French and their indigenous allies, and a consequence of the fur trade in our country. I encourage anyone who's interested to buy from artisans who hand-weave them! There are machine-woven ones nowadays that might be less expensive, but nothing beats the quality of good wool and good weaving. With the richness of variety in the weaving patterns depending on the region they're from, why not have a sash that harkens back to the history of your region?

The walking stick or 'le gourdin'

In Québécois folktales, the stick, known as 'the gourdin', was most seen as a gift from a woodland fairy (like a guardian of all trees, or a mistress of the birds) to the intrepid hero Ti-Jean. This magical stick could thwack all his adversaries with the simple command of "tappe, gourdin!" (slap, stick!), among other fabulous deeds (2) This stick was a tool of protection on long journeys fraught with peril. So, what better companion to the Canadien witch than a walking stick? I use mine for every excursion, and have added to it some talismans of a wolf, owl and skull to keep evil spirits at bay. There's also a portable rosary around the stick, and the Ste. Anne of Beaupré religious medal. Historically, she was often a saint prayed to by voyageurs before they undertook the long and perilous journey to the fur trading posts, usually near present-day Montreal. (3)

The pocket knife

The pocket knife is a multi-talented tool of our trade! It can carve folksy figurines, cut wooden branches for weaving, harvest plants, cut curses, and keep les feux-follets (willow-the-wisps) at bay. Folklore has it that if you're out camping in the woods, fold you knife so that it creates a 90-degree angle, and stick it into the bark of a tree bordering your campsite. In the morning, if the blade is bloody, chances are it was the feux follet being intrigued by the space between the blade and the tree, and cutting its throat, thereby being free from its doomed roaming. (4) It is also a well-known tool in case you need to free a loup-garou (werewolf) from its curse by cutting it on its white spot on the forehead where he previously received communion as a kid. (5) By extension, it is a vital tool to break curses. Of course, don't make anyone bleed with the knife. That goes without saying. Treat the knife well, keep it sharp.

The rosary

Yes, my path has Catholic tools in it. Of course! Quebecois and Acadians of my ancestry were Catholic people primarily. It is a versatile tool in my practice, used for spellwork as well as meditative prayer. For those who are interested in praying the Rosary traditionally, I'll create a separate post. For spellwork purposes, I usually say a round of "Hail Mary" ten times before starting a spell for the ultimate protective shield. There is also known folk uses for the rosary in Acadian and Québécois communities. For example, to fidget with the rosary without intent or purpose brings about the Devil. (6) The rosary can also be used as a tool to find lost items. Simply toss the rosary over your shoulder, and the crucifix will point in the direction of the lost item. If you want good weather on your wedding day, hang up your rosary on your laundry cord the day before. (7). Rosaries nowadays even come in decade forms as portable rings for your pocket, and some are actual rings you can wear on your finger. I got a few rosaries myself. One for special rituals (I never toss that one over my shoulder!), and cheaper, more portable options for the tossing spell.

Holy medals

I amassed quite a collection of holy medals for individual saints. Other notable ones are those for the souls in Purgatory (worn on All Souls Day), the Holy Spirit at (worn on Pentecost or when I do divination), Jesus the Shepherd (it's comforting), Stella Maris (patron saint of Acadians). I have a few of the same for more frequented purposes, for example, I keep a Saint Luke medal on my artist's pencil case, since he is the patron saint of artists. Traditionally in Acadian communities, it was known that when your day was going awfully, and your bread dough just wouldn't rise, you just needed to boil some holy medals in water to turn your luck around (8). They are quite inexpensive, so it's fast and easy to grow a collection in a short period of time. Many catholic retailers sell them.

Divination tools : the playing cards, dice and coin

My divination tools can be found in anyone's cupboard and drawers. The trusty playing cards deck nowadays comes in such amazing variety of art, the one I picked for myself was the Bicycle Aviary Playing Cards. It has such a lovely folk art vibe to them! The way to divine them comes from sources of card-playing and superstitions from history and folktales from folklorist Marius Barbeau, and people over centuries carrying around the cards for entertainment and perhaps a glimpse into their futures. One guide on reading the cards: Fifty-Four Devils: The Art & Folklore of Fortune-Telling with Playing Cards by Cory Thomas Hutcheson. Dice can also be used in the same manner if you're doing a numerology-based divination. The coin can be used as a simple yes or no divination by playing 'heads or tails'. The coin can be a beautiful commemorative coin like mine, or a simple 'cenne noire' (blackened penny), or whatever currency you have on hand.

The sewing kit and fibre arts

I wanted to add this iconic cookie tin into the folk witch's repertoire, because we all had grandmothers who had this tin lying around with their tools to mend and sew anything. In my practice, and in my hobbies, I make clothing and I embroider. I can use this tin to house my relevant supplies to have some sacred time darning old socks, creating spiritual garments by hand, or embroidering pretty things. You can also draw sigils on the rim's inner side for blessing your items inside! There's also other uses for some of these tools in your home! For example, my great-great grandmother used to use her thimble to create the holes in her croxignoles, these woven doughnut style rings from the Magdalen Islands.

Musical spoons

Musical spoons, sometimes made of wood to be used for musical purposes, as shown here, or made from every-day metal spoons held together for the same effect, are an iconic instrument in French-Canadian folk music. I would recommend learning how to play them rhythmically and to use that as a grounding tool. I just find these way more authentic than a drum. Not to mention rhythmic foot tapping and step dances are frequently used in our folk music to set up a beat.

Woven Cloths

These beautiful cloths or 'serviettes' were woven by my mother on a giant hand-loom, often employed by local farmer's guilds in Québec. Les Cercles des Fermières du Québec sometimes has craft fairs where they sell these among other hand-crafted items. In folklore, the cloth was present when Ti-Jean needed to create a magical feast on the fly, create a magical tent for shelter, or carry around all his tools for his journey. These cloths however were almost always given by a fay creature, so best be cautious in eating food from it. Nowadays, it can be used as altar cloths, protective shields for your tools, or to apply healing energy to an ailment you carry. (9) I use mine to do my card readings, wrap special items. If you are lucky enough to find a 'catalogne', which is a heavy blanket woven on those big looms from scraps of old t-shirts, cottons and the like, that's like, a massive cloth you can have over your bed and its folkloric properties can be used for protection and good dreams. It is also the best weighted blanket for anxiety, tried and tested by me! Mine was woven by my grandmother.

Cited sources

Wikipedia "Ceinture Fléchée" consulted on Jan 21 2025/ 2. Barbeau 1st series/ 3. Podruchny / 4. Butler/ 5. Maillet / 6. Dupont 83. / 7. Dupont 122. / 8. Dupont 83. / 9. Barbeau 2nd series

Bibliography

Barbeau, Marius, « Contes populaires canadiens », The Journal of American Folkore, vol. 29, no 111, janvier-mars 1916, 154 p.

Barbeau, C.-Marius. “Contes Populaire Canadiens. Seconde Série.” The journal of American Folklore 30, no. 115 (Jan-Mar., 1917): 27-36. http://www.jstor.org/stable/534454. 

 Butler, Gary R. Histoire et traditions orales des Franco-Acadiens de Terre-Neuve. Québec 1995. p. 156

Dupont, Jean-Claude. Heritage d’Acadie. Collection Connaissance, éditions Lemeac. 1977. 

Maillet, Antonine. Rabelais et les traditions populaires en Acadie. Les presses de l’université Laval, Quebec. 1980. 

Podruchny, Carolyn. Making the Voyageur World: Traveler’s and Traders in the North American Fur Trade. University of Toronto Press. 2006.  

progress

Progress on my nativity scene box :) though I'm still pondering what to do on the outside of the box...