Book Review: Talismans & Tarot by Lori Lytle

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this deck in exchange for an honest review.

I cannot get over the fact that multiple publishers have reached out asking if I would like to review books pertaining to tarot. Something is really in the air this year, and if you have read Big Magic: Creative Living Beyond Fear by Elizabeth Gilbert, it's as if the Universe itself is sending us a clear message. What's most interesting, however, is that these books are not your simple run-of-the-mill tarot books, but instead focus on deeper, more meaningful topics, especially as they relate to the hardships we are currently facing. Talismans & Tarot: Magical Tools to Amplify, Attract, & Manifest by Lori Lytle is one such book that approaches tarot as a clarifier in spell and ritual work.

Talismans & Tarot is divided into two parts: The Basics and The Process. In both parts, Lytle offers detailed information, practices, journal prompts (called "musings"), stories, and more to guide the reader through the process of using tarot and meditation to create talismans. The tone is light, and the content is easy to read. In fact, I was able to get through the entire book in one day, a testament to Lytle's concise yet effective writing style.

In Part I: The Basics, Lytle spends much of her time discussing tarot and the meaning behind the cards. What's interesting here is that not only does Lytle discuss the major arcana and their use in magic, but also all of the minor arcana. This is unique, as many practitioners ignore the majority of the deck, focusing solely on the major arcana in magical workings. Lytle clearly disagrees with this lack of use, encouraging the reader to delve into the meaning of every card available to you. Not only does she provide the card's overall meanings, but she also provides the card's theme, an affirmation, and "musings" to help guide our understanding and deepen our relationship with both the major and minor arcana. It was a truly eye-opening experience for me, as I have very little practice with the minor arcana. So many of the minor arcana pair well with spiritual activism and liberation work, which has led me to start forming new ideas for spells and rituals for such purposes.

Also within Part I, Lytle explores how to read tarot cards. I know this is not exceptionally new information, but I found Lytle's approach to be refreshing and eye-opening. Lytle doesn't just explain how to read a tarot spread, but instead teaches us how tarot spreads tell a "story." She guides us in understanding how to find the story of the cards while reading them, giving clear, concrete examples and patterns to look out for. For example, what direction are the people in the cards facing? If there are two knights, are they charging toward each other or away? Are the cards looking at each other, at the reader, or away from the reader? Does one suit show up more than others? Are they about equal? Is a certain number or type of card showing up more often, such as three aces? I am someone who doesn't use tarot and tarot spreads in my daily practice. This is largely in part because I don't feel a strong connection with the cards and often struggle to fully understand the message they are sending me. Reading through Lytle's guide and interpretation of real spreads helps put into perspective exactly how this process is done. I had many an "ah ha!" moment while reading through her examples.

While I greatly appreciated Lytle's explanation of the tarot, I felt Part I was too long and focused too much on tarot as a practice and less on tarot as a magical tool in your spells, rituals, and rites. Based on the title, I was hoping there would be a greater focus on talismans and their creation, believing tarot was a helper, not the central focus of the book. That isn't to say I didn't find the information provided lacking or not valuable; it's just that I was expecting something different.

Part II: The Process is where we really get into practicing magic. Honestly, it could have skipped talisman making altogether and focused only on the use of tarot to guide intention and affirmation creation. Really, that is the heart of this book. It feels like talisman creation is an afterthought. The real show stopper is how tarot helps to clarify and drive spell work and mundane actions. Let me explain.

Lytle begins by discussing types of intentions: quantifiable and holistic. I absolutely love this classification and believe clarifying the differences can help readers create better, more concise intentions. During this discussion, Lytle offers a ritual that combines meditation and tarot to help define and clarify your intention. The meditation is beautifully written, and the steps are clearly outlined with several examples to help guide the reader. I am such a sucker for real examples and love reading about others' experiences. This really helps to clarify my understanding as I learn best through observation.

It is not until after clarifying our intention that we begin to get into the heart of creating a talisman. This, again, is followed up with further clarification through the use of tarot, with a continuation of the previous examples. This final tarot spread, however, not only helps to clarify if you are on the right path, but also gives insight into what is to come and what actions you need to take in the mundane world to see your intention come to fruition. While I was really hoping Talismans & Tarot had focused more on talisman creation, I can't complain about the wonderful insights into using tarot as a tool to clarify and refine intentions and spell work instead of just as a divination tool. This is such a wonderfully unique perspective, and I highly encourage everyone to read it for themselves.

You can pick up your copy of Talismans & Tarot: Magical Tools to Amplify, Attract, & Manifest by Lori Lytle wherever books are sold.

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How to Celebrate Yule for Modern Heathens

Modern Heathens can celebrate Yule in various ways that honor both traditional Norse customs and contemporary pagan practices. As with any celebration, your rituals, feasts, and sacrifices should be personal. If you are unable to have a bonfire, light a candle or turn on a video of a fireplace burning. Don't eat meat (like me) or drink alcohol, and therefore don't feel comfortable buying it as a sacrifice? Offer a hearty mushroom and root vegetable stew or grape juice instead. Your celebration methods are valid, even if they aren't "historically" accurate. Don't let anyone tell you otherwise.

With that said, how can you celebrate Yule?

Yule

Celebrating Hope and the Return of Light

1. Decorate a Yule Tree

The modern Yule or Christmas tree is a combination of traditions from multiple cultures, including those found among the Nordic people. Evergreens, which remain green throughout the winter months, are deeply associated with eternal life, fertility, hope, protection, and renewal. The Norse, among others, were known to decorate their homes with boughs of evergreen, holly, ivy, and mistletoe to celebrate and honor the season, as well as protect their homes during the darkest months of the year. This practice later evolved into bringing an entire tree into one's home and decorating it with lights, ornaments, and ribbons. You can continue this tradition by decorating your own tree (real or fake) with your family.

Decoration Ideas: Pomanders, pinecones, lights, Yule goat, runes, antlers, feathers, acorns, bells, ribbons & bows.

2. Create and Burn a Yule Log

The Yule log symbolizes protection, prosperity, and the return of the sun. Decorate a wooden log with runes, seasonal herbs, or intentions for the year ahead. Burn it safely in a fire pit or fireplace, or adorn it with candles. Some even create an edible Yule log, which is displayed and eaten during the Yule feast.

Yule Log Recipe: Sally, from Sally's Baking, offers a fantastic Yule log recipe, featuring merangue mushrooms, sugared cranberries, and chocolate ganache.

3. Make Yule Oaths

Oath-making during Yule carried significant weight, and breaking such an oath often resulted in harsh repercussions. While Sígrblót oaths aligned with action, victory, and the rising strength of the sun, Yule oaths are forged in the heart of darkness, when the year is at its quietest, and the sun is weakest. This is a liminal night, a threshold between endings and beginnings, which makes it a potent time for promises that shape your path in the coming year. Historically, the midwinter season was deeply tied to frith, kinship, and hospitality. Feasts, sumbels, and drinking rituals often included boasts, vows, and declarations meant to strengthen the bonds between individuals and their communities. During Yule, the focus of such vows traditionally leaned toward survival, unity, protection, and the renewal of luck as people faced the long winter ahead. As with all oaths, choose your words with care and be mindful to fulfill that which you promise to the best of your ability.

Oath Ideas: Commit to personal or spiritual growth, strengthen firth within family or kindreds, heal or release old patterns, pledge service to a deity or cause, set intentions for the returning sun, or dedicate yourself to a new season of one’s life. Once you have decided on an oath you wish to make, raise your cup (or hands) and declare your promise: "In the turning of the year, I [name] vow to… May the gods witness, may the ancestors guide me."

4. Exchange Gifts

The exchanging of gifts during Yule was serious business, as these exchanges were used to strengthen bonds, show honor, and celebrate community. The Norse word gipt meant both gift and marriage, suggesting that not only were the gifts exchanged items, but also vows. We can see this in the Sagas as they relate to Yule oaths, many of which were oaths of marriage. Marriage, like other gifts given during this time, helped to create alliances and strengthen the bonds of the community. Common gifts given among the Norse were arm rings, clothing, weapons, and carved toys.

Gift Ideas: Check out my holiday gift guides for ideas!

5. Seasonal Feast with Family & Friends

Midwinter feasts were essential for morale and survival, and were common practice when celebrating Yule. These festivities usually lasted at least three days and included seasonal dishes and plenty of alcohol. Create a hearty communal meal featuring foods like pork (sacred to the holiday), root vegetables, bread, ale, mulled wine, or winter berries such as lingonberries (a personal favorite of mine). Share stories, blessings, or toasts between courses.

Other Seasonal Foods: Dried fruit, nuts, gingerbread, mince pies, chocolate Yule logs, cranberries, citrus, apples, and wassail.

6. Hold a Yule Ritual to Honor the Returning Sun

Yule marks the darkest night and the first spark of returning light. Traditionally, Yule was less about the sun's return and more about celebrating community. Over time, however, Yule absorbed more and more customs and traditions from the cultures it interacted with, becoming a celebration of the return of light. Sympathetic magic is often worked through the lighting of candles and lights to coax the sun to return and, with it, breathe life back into the land. You can honor Sól and the turning of the year with a ritual focused on renewal, rebirth, and hope. Light a candle, lantern, or hearth flame and offer thanks for the promise of the sun’s return.

Blessing Idea: "Hail Sól, Dawn-Bringer, Lady of the first light, Golden wheel that rises in the deep midwinter. From darkness, bring awakening; From silence, bring breath; From night, bring the seed of day. Shine on my hearth and my heart. Hail Sól!"

7. Hold a Wild Hunt Ritual or Offering

In Norse and wider Germanic folklore, the Wild Hunt is a spectral procession that sweeps across the winter sky. Depending on where you derive your folklore, the Wild Hunt is led by any number of figures. Among Nordic and Germanic folklore, however, it's widely accepted that the Wild Hunt is led by Odin, accompanied by restless spirits, valkyries, wolves, and the dead. It is a furious, otherworldly ride marked by howling winds, pounding hooves, and the eerie presence of unseen riders. The Hunt was believed to pass over the land during the darkest nights of the year, gathering the souls of the departed or seeking omens for the coming season. During Yule, people left offerings outside their homes for Odin and the riders, hoping to win their blessing and avoid their wrath. Doors were barred, fires kept burning, and children were warned to stay indoors after dark. To witness the Wild Hunt was to receive either great fortune or grave misfortune.

Ritual Idea: Step outside into the night, raise a horn (and blow), and say: “Hail Odin, Rider of the Storm, Hail the restless spirits of winter’s way! Ride past my home in peace; Accept my offering and grant your protection.” Be sure to leave an offering such as mead, wassail, bread, meat, milk, oats, or other seasonal treats.

8. Write a Midwinter Prayer, Poem, or Story.

Winter months meant staying indoors, which gave our ancestors plenty of time to work on household tasks, such as mending and repairing tools, ships, and clothing, weaving, crafting, and food prep. It was also a time for gathering for storytelling around the hearth fire. As such, this is the perfect time to get creative and write your own story, poem, or prayer. You can even write a devotional to a deity and leave it as an offering your your Yule altar.

9. Craft a Yule Goat

The Yule Goat or Jólabók is a traditional symbol of protection, fertility, and gift-giving. Some suggest it's an ode to Thor's goat-drawn chariot, while others connect it to the last sheaf of grain of the season from which the Yule Goat may have been made. Originally, the Yule Goat was believed to be a spirit who oversaw Yule preparations and was sometimes depicted as a rowdy creature demanding gifts. During the 19th century, the Yule Goats' role changed, becoming a gift-bringing much like Santa's reindeer. In modern traditions, the Yule Goat is most often used as an ornament, with larger versions being created to decorate city centers. You can create your own Yule Goat from straw, twigs, or even paper. Keep it on your altar or hang it on your Yule tree or above your door to guard your home through the winter.

10. Build a Winter Guardian, aka Snowman

If you live somewhere with snow (which I am super jealous of by the way) you can create a winter guardian (aka snowman) to protect your home. Create a small figure using snow, sticks, and cloth and place it near your front door.

Guardian Blessing: To awaken and bless your winter guardian, say, "Spirit of winter, rise from the cold breath of the season. Guard this space with steady strength, and let no harm cross this threshold until the light returns."

11. Set up a Seasonal Altar 

Design an altar for Yule that incorporates symbols of hope, light, fertility, community, and resilience. Decorate with seasonal items such as evergreen boughs, holly, ivy, mistletoe, cranberries, pinecones, and oranges. Be sure to add plenty of candles and lights, or even incorporate a Yule log. Add offerings to the gods or your ancestors and burn incense such as pine, cedar, juniper, rosemary, myrrh, and frankincense. Other ideas include the Yule goat, wreaths, snow/ice, runes, and animal figures/parts such as bears, wolves, boards, ravens, and deer.

12. Light a Bonfire or Hearth Fire

Lighting and keeping a fire burning throughout the dark season was not just to stay warm; it was also used to keep the evil spirits at bay that lingered in the darkness. If you have seen the 2015 horror film titled Krampus, you know exactly what I am talking about. These fires were also burned throughout the season for blessings and are an integral part of the Yule season. If you can't light a fire, use an LED candle or lantern, or pull up a video of a roaring hearth fire.

Ritual Idea: Pyromancy is an excellent form of divination to partake in during the holiday season. With a clearly defined intention, sit comfortably and stare into the flames. Watch the flame's behavior and the smoke it produces. Note how it burns, its height and strength, its color, movement, and sound. A tall, steady flame suggests positive energy and clear progress. A weak or flickering flame might indicate challenges or a lack of energy. Unusual colors should be interpreted according to their association. Moving erratically can suggest trials and tribulations, while a steady flame may represent stability. If it moves in a particular direction, it can indicate a positive or negative response. Jot down anything you observe and spend time interpreting what you saw.

13. Go for a Winter Walk

Take a walk, at night or at dawn, to experience winter in its purest form. Listen to the quiet and observe the trees and nature around you. Use this time to reconnect with the spirits of the land, winter wights, and yourself. Be mindful of any omens or signs you may receive.

Ritual Idea: This winter walk is the perfect time to ground yourself and release stress. Pause for a moment and listen to the quiet of the winter world. Imagine your feet sinking roots into the sleeping earth below the frost and let the stillness of winter settle in your bones, steadying your mind and spirit. Place a hand on your chest, breathe deep, and let the cold air anchor you fully in your body. With each exhale, release what troubles you into the open sky.

14. Hold a Sumbel or Symbel

A sumbel is a drinking ritual in which a horn or goblet of mead or other alcoholic drink is passed around. During Yule, three toasts were commonly given: to Odin, to Njörðr and Freyr, and finally to the king. You can continue this tradition, or modernize it by holding a toast to the gods, your ancestors, and your community. Remember to speak with honesty and respect. Yule is a time of deep magic, and your words carry significant weight. If you make any oaths during these toasts, remember you are obligated to fulfill them to the best of your ability.

Other drink suggestions: Beer, ale, wine, cider, juice, wassail, sweetened milk, or tea

15. Hail the Gods and Goddesses with a Ritual Sacrifice

During Yule, you can honor specific gods or goddesses who are associated with the season, such as Odin, Freyr, Freya, Skadi, and Baldr. Include offerings and prayers in their honor during your ritual. This sacrifice can be an offering of blood (fresh meat, prick your finger, etc) or a sacrifice of something of value to you, such as food, money, or your time.

Invocation Idea: "Odin, Wanderer through the winter night, grant us wisdom and clear sight in the dark. Skadi, Lady of the mountains and snow, stand with us in strength and steady foot. Freyr, bright lord of the coming sun, bless this turning of the year with peace, renewal, and fertile promise. Baldr, shining son reborn in light, remind us that even in deepest winter, hope and beauty shall rise again."

***

Again, how you celebrate Yule is entirely up to you. Remember, plan early and thoroughly so you don't feel rushed and out of sorts when it comes to celebrating. This does not have to be an elaborate or over-the-top sort of celebration. Quiet and thoughtful is just as powerful as loud and raucous. I know most of us tend to spend this time with our families and friends, just as our ancestors did, but I encourage you to find time to relish in silence alone. We all need a little self-care this time of year.

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What is Yule?

The Norse, like all peoples, celebrated seasonal and astrological changes. What these celebrations were and how they were celebrated has been largely up for interpretation, relying on the Sagas, archeology, and surviving traditions to inform scholars and modern Norse pagans. In Chapter 8 of the Ynglinga Saga by Snorri Sturluson, three great sacrifices are mentioned.

Þá skyldi blóta í móti vetri til árs, 

en at miðjum vetri blóta til gróðrar, hit þriðja at 

sumri, þat var sigrblót.

There should be a sacrifice at the beginning of winter for a good year, 

and in the middle of winter for a good crop, the 

third in summer day, that was the sacrifice for victory.

While not mentioned specifically by names like Sigrblót, the beginning of winter sacrifice is believed it be Vetrnætr or Winter Nights, while the mid-winter sacrifice is Yule. Most modern pagans are familiar with the lore and traditions of Yule, but what do the Sagas and archeological research have to say about this holiday and how it was traditionally celebrated?

It is important to note that most sources, including the Sagas, are heavily Christianized and were written 200+ years after the Viking Age. This doesn't negate their usefulness in reconstructing historical practices, but it does add context. There is only one source describing pre-Christian festivities that likely occurred during Yule. In the 6th century, the Byzantine historian Procopius wrote about the island of Thule which was inhabited by several tribes. Thule, however, is not the name of defined place, but instead a northern region beyond "borders of the known world" mentioned in ancient Greek and Roman literature and cartography. Most scholar believe Procopius's Thule is part of Scandinavia as he notes that the sun doesn't rise for 40 days during the winter.

Procopius's account, which is based on other sources and not his personal observations states:

"...But not less than six months later, at about the time of the winter solstice, the sun is never seen on this island for forty days, but never-ending night envelops it; and as a result of this dejection holds the people there during this whole time, because they are unable by any means to mingle with one another during this interval...And when a time amounting to thirty-five days has passed in this long night, certain men are sent to the summits of the mountains — for this is the custom among them — and when they are able from that point barely to see the sun, they bring back word to the people below that within five days the sun will shine upon them. And the whole population celebrates a festival at the good news, and that too in the darkness. And this is the greatest festival which the natives of Thule have; for, I imagine, these islanders always become terrified, although they see the same thing happen every year, fearing that the sun may at some time fail them entirely."

Minus his condescension of their intelligence, we can see that a midwinter celebration did occur after the winter solstice. This is corroborated by other sources as well.

According to Hákonar saga góða 13:

Hann setti þat í lǫgum at hefja jólahald þann tíma sem kristnir menn, ok skyldi þá hverr maðr eiga mælis ǫl, en gjalda fé ella, en halda heilagt, meðan ǫl ynnisk. En áðr var jólahald hafit hǫkunótt, þat var miðsvetrar nótt, ok haldin þriggja nátta jól.

[King Hakon] established in law that Yule would be held at the same time as the Christians, and then everyone had to have a measure of ale [i.e. brew ale from a certain measure of malt] or else pay a fine, and keep the holiday as long as the ale lasted. But previously, Yule was held at hǫkunótt, which was Midwinter Night, and three nights of Yule were celebrated.

From this passage, we see that Yule was originally celebrated at some point during midwinter for approximately three nights, but as Christianity spread across Scandinavia, the date was moved to correspond with Christmas. Scholars debate exactly when "midwinter" is, with some suggesting hǫkunótt means "longest night of the year." Other scholars, however, rely more heavily on primstavs, on which certain symbols marked significant days. The drinking horn is believed to be the symbol of Yule, which is found on primstavs in the month of Jolmanuðr (January). The Norse tracked time using a lunisolar calendar, which would place Yule at the first full moon following the winter solstice, except during leap years when it would fall on the first full moon after the first new moon after the winter solstice. Whew! This places Yule smack in the middle of January, give or take a week or two, which corresponds with accounts of the great blót at Lejre by Thietmar of Merseburg. According to Thietmar, ”Every ninth year there was a big Yule sacrifice, in the village of Lejre. At this Yule sacrifice, 99 humans, including just as many roosters, dogs, and horses were sacrificed to the pagan Gods."

Today, Yule is most often celebrated on or around the Winter Solstice to align with other holidays, but other Heathens choose to follow the 'original' calendar dates proposed by scholar and expert Andreas Nordberg, PhD. I have chosen to keep the Winter Solstice date as it not only corresponds with the time my most recent ancestors would have celebrated, but it also corresponds with my Scottish ancestors' holidays, making it the perfect time to connect with my roots.

From Hákonar saga góða 13, we are also given a glimpse into what festivities would have occurred during Yule: drinking. None of this should be a surprise, especially considering that I previously mentioned Yule is represented as a drinking horn on primstavs. King Hakon mandated that beer or ale be drunk during the feasting, and those who didn’t have beer at their feast were issued a fine. It wasn't just primstavs or Hákonar saga góða 13, however, that suggest Yule was a time for drinking and celebrating.

One of the oldest mentions of the word ”jól” is found in the poem Haraldskvæði 6, 1-4 by the poet Thorbjørn Hornklofi, which was written around the 10th century. In it, there is a reference to  Norwegian King Harald Fairhair, who wants to jól drekka or drink Yule.

Úti vill jól drekka, ef skal einn ráða, fylkir hinn framlyndi, ok Freys leik heyja.

He wants to drink Yule out at sea if he alone should rule, the brave King, and practice the sport of Freyr.

This entry praises King Harald Fairhair for being brave for wanting to drink and battle instead of sitting around ruling with a mead in hand, but also hints at the connection between Yule and drinking. This is further supported by Gulating Laws. The Gulating Laws officially formalized King Haakon’s beer decree mentioned earlier. It required every household to brew Christmas beer, and outlined penalties for those who failed to do so. A rough translation of the handwritten document states:

“Yet another beer brew we are required to make, man and wife from equal amounts of malts, and to bless it Christmas night in thanks to Christ and St. Mary, for a good year and peace. If this is not done, three marks must be paid to the bishop. But if someone sits three winters without doing so, or cannot pay the fees that we have added for our religion, and this can be proven, then he has forfeited every penny of his worth. The king shall have half, and the bishop the other half. But he may confess his sins and make church penance and stay in Norway. If he will not he shall leave the realm of our king.”

Apart from drinking, historical texts also suggest Yule was characterized by feasting and a sacrifice. In Hákonar saga góða 16, we find the following passage describing how the farmers celebrated:

Þat var forn siðr, þá er blót skyldi vera, at allir bœndr skyldu þar koma sem hof var ok flytja þannug föng sín, þau er þeir skyldu hafa, meðan veizlan stóð. At veizlu þeirri skyldu allir menn öl eiga; þar var ok drepinn allskonar smali ok svá hross; en blóð þat alt, er þar kom af, þá var kallat hlaut, ok hlautbollar þat, er blóð þat stóð í, ok hlautteinar, þat var svá gert sem stöklar; með því skyldi rjóða stallana öllu saman, ok svá veggi hofsins utan ok innan, ok svá stökkva á mennina; en slátr skyldi sjóða til mannfagnaðar. Eldar skyldu vera á miðju gólfi í hofinu ok þar katlar yfir; ok skyldi full um eld bera. En sá er gerði veizluna ok höfðingi var, þá skyldi hann signa fullit ok allan blótmatinn.

It was ancient custom that when sacrifice was to be made, all farmers were to come to the heathen temple and bring along with them the food they needed while the feast lasted. At this feast, all were to take part of the drinking of ale. Also, all kinds of livestock were killed in connection with it, horses also; and all the blood from them was called hlaut [sacrificial blood], and hlautbolli, the vessel holding the blood; and hlautteinar, the sacrificial twigs. These were fashioned like sprinklers, and with them were to be smeared all over with blood the pedestals of the idols and also the walls of the temple within and without; and likewise the men present were to be sprinkled with blood. But the meat of the animals was to be boiled and served as food at the banquet. Fires were to be lighted in the middle of the temple floor, and kettles hung over the fires. The sacrificial beaker was to be borne around the fire, and he who made the feast and was chieftain was to bless the beaker as well as all the sacrificial meat.

Here we see these feasts were celebrated with drinking (duh) and a sacrifice of livestock and horses. Their blood was smeared on altars and idols, even sprinkled upon those gathered there, while the meat was cooked for all to enjoy. Further in the passage (not shown here), there is mention of several toasts being given, the first of which was given to Odin "for victory and power to the king," the second to Njörðr and Freyr "for good harvests and for peace," and the final to the king himself. Additional toasts called minni were drunk in honor and memory of one's ancestors.

King Haakon The Good Confronted By The Farmers Of Mæren, By Peter Nicolai Arbo (c. 1831–1892)

Other celebrations would have included oath-swearing, which is suggested by several sources. In Hervarar saga ok Heiðreks 10, such an oath is mentioned: 

...ok skyldi þeim gelti blóta at sónarblóti. Jólaaptan [skyldi leiða sónargöltinn í höll fyrir konúng; lögðu menn þá hendr yfir burst hans ok strengja heit.

And they would sacrifice a boar in the sonarblót. On Yule Eve the sonar- boar was led into the hall before the king; then people laid their hands on its bristles and made vows.

A similar account is found in Helgakviða Hjörvarðssonar 31:

Heðinn var heima með föður sínum, Hjörvarði konungi, í Nóregi. Heðinn fór einn saman heim ór skógi jólaaftan ok fann trollkonu. Sú reið vargi ok hafði orma at taumum ok bauð fylgð sína Heðni. "Nei," sagði hann. Hon sagði: "Þess skaltu gjalda at bragarfulli." Um kveldit óru heitstrengingar. Var fram leiddr sónargöltr. Lögðu menn þar á hendr sínar ok strengðu menn þá heit at bragarfulli. Heðinn strengði heit til Sváfu Eylimadóttur, unnustu Helga, bróður síns, ok iðraðisk svá mjök, at hann gekk á braut villistígu suðr á lönd ok fann Helga bróður sinn.

Hethin was at home with his father, King Hjorvarth, in Norway. Hethin was coming home alone from the forest one Yule-eve, and found a troll-woman; she rode on a wolf, and had snakes in place of a bridle. She asked Hethin for his company. "Nay," said he. She said, "Thou shalt pay for this at the king's toast." That evening the great vows were taken; the sacred boar was brought in, the men laid their hands thereon, and took their vows at the king's toast. Hethin vowed that he would have Svava, Eylimi's daughter, the beloved of his brother Helgi; then such great grief seized him that he went forth on wild paths southward over the land, and found Helgi, his brother.

Both of these tell of oaths being sworn during or near enough to Yule feasts while touching a boar, which was likely sacrificed afterwards as part of a larger blót. Failure to uphold or fulfill such oaths often had dire consequences, such as exile or death, as oaths served as a foundation for maintaining order and relationships within the community. These oaths were likely similar to our modern-day New Year's Resolutions, a tradition many continue to partake in today. 

Finally, there are some accounts of gifts being exchanged during this time as well. In Óláfs saga helga 62, we see such an exchange where King Olav gives gifts to his subjects, gifts that are so appreciated they inspired poetry and verses.

Eyvindur var um veturinn í jólaboði með Ólafi konungi og þá þar góðar gjafar að honum. Þar var og þá með honum Brynjólfur úlfaldi og þá að jólagjöf gullbúið sverð af konungi og með bæ þann er Vettaland heitir og er það hinn mesti höfuðbær.

Eyvind was at the Yule feast of the king, and received goodly gifts from him. Brynjolf Ulfalde was also with the king, and he received a Yule present from the king of a gold-mounted sword, and also a farm called Vettaland, which is a very large head-farm of the district. Brynjolf composed a song about these gifts...

A similar passage appears in Egils saga Skallagrímssonar 70, which details a large Yule feast hosted by a generous host by the name of Arinbjörn. In this passage, Egil details how both he and other guests received amazing gifts as part of the celebrations.

Arinbjörn hafði jólaboð mikit, bauð til sín vinum sínum ok heraðsbóndum. Var þar fjölmenni mikit ok veizla góð. Hann gaf Agli at jólagjöf slæður, gervar af silki ok gullsaumaðar mjök, settar fyrir allt gullknöppum í gegnum niðr. Arinbjörn hafði látit gera klæði þat við vöxt Egils. Arinbjörn gaf Agli alklæðnað nýskorinn at jólum. Váru þar skorin í ensk klæði með mörgum litum. Arinbjörn gaf margs konar vingjafar um jólin þeim mönnum, er hann höfðu heimsótt, því at Arinbjörn var allra manna örvastr ok mestr skörungr.

In the winter Egil went southwards to Sogn to collect his land-rents, staying there some time. After that he came north again to the Firths. Arinbjorn held a great Yule-feast, to which he bade his friends and the neighbouring landowners. There was there much company and good cheer. Arinbjorn gave Egil as a Yule-gift a trailing robe made of silk, and richly broidered with gold, studded with gold buttons in front all down to the hem. Arinbjorn had had the robe made to fit Egil’s stature. Arinbjorn gave also to Egil at Yule a complete suit newly made; it was cut of English cloth of many colours. Friendly gifts of many kinds gave Arinbjorn at Yule to those who were his guests, for Arinbjorn was beyond all men open-handed and noble.

This generosity led Egil to write a similar thank-you verse on a stave, again showing that the nature of these gifts was appreciated. Needless to say, these passages, along with other accounts, paint a clear picture of Yule festivities: a 3-day midwinter feast celebrated with drinking, toasts, oath-making, sacrifices, and gift-giving!

Over time, Yule has transformed and morphed into a longer celebration, sometimes encompassing 12 days and nights, and is often celebrated with evergreen trees, presents, Yule logs, and so much more. As much as I would love to dive into the origins of these traditions and why they are sometimes associated with Yule, it is beyond the scope of this particular post. As such, I plan on covering these traditions in the future, so keep an eye out for those posts.

Needless to say, Yule is a time of celebrating the light's return, honoring family and friends, and setting intentions for the year to come. This year (2025/2026), Yule falls on December 21st in the Northern Hemisphere or, if you are choosing to celebrate more traditionally, January 13th.

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Book Review: Magic from the Hilltops & Hollers by Leah Middleton

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this deck in exchange for an honest review.

Over the past couple of years, there has been a resurgence of folk magic, especially among those of Appalachia. Multiple books have been published on the subject as many of us here in the States turn away from closed practices and attempt to reconnect with our ancestors. For many white people in the US, we struggle with cultural identity. We aren't at home here, but neither are we at home in our ancestral lands. We are a people caught betwix and between, seeking culture and connection in a land we don't belong to and in a country that has long favored rugged individualism. Those of us caught in this crisis are desperately searching for that missing piece, a piece I, too, have been searching for. For me, it has taken the form of Norse paganism and Scottish witchcraft, blended with traditions and folklore my family has passed down for generations, some of which hail from Appalachia, the place I have called home for 35 years.

Middleton, like me, spent her life among these beautiful mountains, immersed in the culture that makes Appalachia one of a kind. In Magic from the Hilltops & Hollers: Folk Witchery, Superstitions, and Healing Practices from Appalachia, Leah Middleton joins a host of other authors, including H. Byron Ballard, Cory Thomas Hutcheson, Rebecca Beyer, Orion Foxwood, and Jake Richards, bringing light to the long-practiced traditions, folklore, and spellwork of Appalachia. Like other practices, Appalachian folk witchery is a beautiful melting pot of cultures and traditions, which Middleton explores through folk tales, historical documents, and personal experience.

Magic from the Hilltops & Hollers is less of a practice spellbook and more of a dive into the practices found in Appalachia, covering everything from the history of the area to the superstitions and folk tales told amongst its people. This dive into the history of Appalachia truly sets the tone for the entire book, helping to dispel the idea that the Appalachian region is less diverse and less deserving of our time and empathy than other areas. As someone who has lived here almost her entire life, I agree with Middleton. We are a diverse people who value community, family, and the land, contrary to what some people in popular media would have you believe. I appreciate Middleton's approach and hope that by picking up her work, you, too, will come to love this region as much as I do. On top of this, Middleton makes a stark distinction between witchcraft and folk magic: "Folk magic is the result of regional and cultural beliefs related to superstitions, customs, and religion."

You'll notice she specifically mentions "religion" in her definition, and honestly, I think that is one of the most important aspects of Appalachian folk magic. Christianity, as Middleton discusses, has left a tremendous mark on the faith of the area and how magic is practiced within the region. Very few people within the region would dare to call themselves a witch, but they practice magic nonetheless. Middleton offers a host of ways to make the Christian-influenced practices more "heretical," something I deeply appreciated. I know many witches struggle with the scars left from Christianity, and don't necessarily want to bring it back into their lives. Middleton offers animistic alternatives and suggestions, teaching the reader how to turn Christian practices more pagan.

Apart from traditional history and folklore, Middleton also delves into folk art, music, superstitions, and folk healing. I am not going to lie, I ate this information up. Some of it was new, and some of it was traditions I grew up with. For example, my mother collects local folk pottery, especially those with faces. We had a blue bottle tree in our yard for protection, neighbors painted their porch ceilings haint blue (we did not have a porch growing up, but my mother painted blue near the front door or included blue bottles near the door as "decoration"), iron horseshoes were hung in the home, and we always ate black-eyed peas on New Year's for good luck. We used red ribbon and string to protect us while out in the woods, licked our fingers and drew a cross upon the sight of a black cat, and blew on our burns three times while saying a prayer to help them heal. Growing up, I didn't realize these traditions were special or even unique, but the older I get, the more I lean into the "silly little things" my parents and grandparents instilled in me. Middleton does an exceptional job shedding light on these traditions through storytelling and anecdotes.

As Middleton discusses the history and folklore of the region, she sprinkles in spells, charms, recipes, and more, nuggets of gold hidden among other gems. I highly recommend reading Magic from the Hilltops & Hollers closely and with a pen or highlighter so you can mark important information as it arises. My only complaint is that I wish the book were longer! There is no way to cover everything that makes this region what it is, so I highly recommend starting with Middleton's work and using the other authors mentioned to fill in the gaps. Magic from the Hilltops & Hollers is a great introduction to the practices of Appalachia, but it just grazes the surface.

You can pick up your copy of Magic from the Hilltops & Hollers: Folk Witchery, Superstitions, and Healing Practices from Appalachia by Leah Middleton wherever books are sold.

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Magical and Medicinal Properties of Chili Peppers

Gender: Masculine

Planet: Mars
Element: Fire
Powers: Fidelity, Hex-Breaking, Love

Magical Uses and History: Chili pepper, which refers to a large number of edible peppers in the Capsicum genus, has long been beloved for its magical and medicinal properties, especially in Latin America, where it is native. They were an essential part of indigenous culture, being used by the Aztecs, Mayans, Incas, and others to ward off illness, disease, and evil, and to improve digestion.

In Ancient Inca culture, the chili pepper, or uchu or huayca, was considered a holy plant sacred to Agar-Uchu or "Brother Chili Pepper." Agar-Uchu was one of the "Four Brothers" found in the Incan creation myth and brother to the first Incan king. These four brothers symbolized the early kings and their teachings, a reflection of the civilization's diet and medicinal practices.

The chili pepper is also found within the Codex Mendoza, which contains records of the Aztecs. A number of illustrations can be found within of chili peppers, further suggesting its importance among Latin American peoples. The Aztecs were known to use chili peppers to spice a cocoa bean drink known as tchocoatl, as well as to flavor dishes. It was also used as a form of currency as it was an important trade food at markets and was even collected as tribute. Archaeological evidence, along with written and oral traditions, suggests that the chili pepper was also used in spiritual practices and offered as a gift to the gods. It was sometimes burned to cleanse spaces and people, its intense heat believed to ward off evil and unwanted spirits. There is also record of chili pepper smoke being used as a weapon as well as a punishment for unruly children and excessively angry or rageful adults, as inhaling the vapors caused irritation to the eyes, nose, and mouth. Ouch! In fact, chili peppers were among the first weapons of chemical warfare, used by the Taino people to fight off the Spaniards. Gourds filled with ash and dried chilis were flung at the invaders. Upon exploding, these gourds released clouds of stinging flakes, slowing down and even killing some of their enemies. This harsh, stinging smoke is also believed to ward off negativity and evil and was sometimes used at burial sites to protect visitors and to keep vermin away.

In Mayan culture, shamans used chili peppers, along with other herbs such as tobacco, to induce an altered state of consciousness, allowing them to divine the future and communicate with the gods. A 2024 study involving DNA analysis of soil samples from a ballcourt at the ancient city of Yaxnohcah on the Yucatán Peninsula found traces of four specific plants: chili peppers, xtabentun, jool, and chilcahuite. These four plants, which were known for their magical properties, point to either a divination ritual or a "fix earth" ritual to bless the newly constructed ballcourt space and propitiate the gods for future activities. 

Needless to say, the chili pepper was a central part of Latin American cultures, being used for a wide variety of purposes. As such, the chili pepper can be used in a wide variety of spells, rituals, and rites. Use in spells to attract money, burn to ward off evil spirits and cleanse objects, leave as an offering to your ancestors or deities, or use in divination rituals or hedge riding. Scatter chili pepper seeds around your house to break hexes or prevent unwanted entities from entering, or hang dried chilis near entrances for similar purposes. Add to hot foot powders to force someone to leave.

Among these cultures, the chili pepper was also widely used in medicine, often to treat respiratory infections, break fevers, and alleviate digestive issues. In Aztec medicine, chili peppers were mixed with cacao and vanilla to create an aphrodisiac. In other cultures, men would rub raw chilis on their genitals to numb the surrounding area, allowing for prolonged sexual pleasure. As such, chili peppers can be used to 'heat up' spells and rituals, especially those related to love, lust, and sexual pleasure. Add to drinks and foods to enflame your lover or place in your bedroom for similar purposes.

It wasn't until much later that the chili pepper arrived in Europe via the Spice Route. The first samples to arrive were incredibly expensive and reserved almost exclusively for botanists and aristocrats. By the sixteenth century, European nobles were primarily growing chili peppers not as a food source, but as ornamental garden plants. However, the chili pepper spread to the countryside, where it became known as "the poor people's peppers" because it was used instead of the extremely expensive black pepper. The correspondences here are contradictory, being both expensive and cheap. As such, chili peppers would be beneficial in financial spells where you are looking to bring down the price of something or make something more affordable. You can also use chili peppers to alter one's opinion of something, changing their perceived value of the object.

Sadly, I have barely scratched the surface of chili pepper folklore, myth, and legend. Because 'chili pepper' is a broad term, there is no way I could possibly include all of the magical history associated with this wonderful genus of plants. As such, I encourage you to dive further into the chili pepper on your own, adding to the information I have shared with you today.

Medicinal Uses: Chili pepper is a broad term, referring to a large number of edible peppers that contain capsaicin and are found in the Capsicum genus. When it comes to herbal remedies, Capsicum annuum, also known as cayenne pepper, is the most commonly used. 

Chili peppers are a counterirritant due to high levels of capsaicin, meaning that when they are applied externally to the skin, they cause irritation and swelling. While on the surface this sounds counterintuitive, it's actually beneficial when added to creams and salves to treat muscle aches and pains, as it helps increase circulation to the applied area, thus helping to heal and alleviate the pain. Due to the high levels of capsaicin, chili peppers are also used to treat nerve pain, especially nerve pain related to shingles and diabetes. However, this tonic is often only available through prescription. Chili peppers are also a stimulant and can be combined with other herbs to treat throat infections, fibromyalgia, and osteoarthritis, increase circulation, and strengthen the digestive system. As a diaphoretic, it is useful in ‘breaking’ a fever. As a carminative, chilli is also used to treat flatulence, dyspepsia, and colic. Please note that chili pepper is not recommended for use in people with gastric ulcers, hyperacidity, or hypertension.

Preparation and Dosage: To make an infusion, combine one-half to one teaspoon of dried chili pepper (cayenne pepper) with one cup of boiling water. Allow the mixture to infuse for up to 10 minutes. Strain and mix one tablespoon of this infusion in a cup of hot water. Drink up to 3 times a day. As a tincture, take between 0.25 and 1 milliliter combined with water up to 3 times a day. To create a salve, combine 1/2 cup of olive oil with 2 tablespoons of chili pepper (cayenne pepper powder). Gently heat the mixture over low heat, allowing it to warm completely before removing from the heat and allowing it to cool for 20 minutes. Repeat this process 3-5 more times, or allow the mixture to sit for a week in a sunny location. Strain and combine the oil with 1/2 ounce of beeswax in a double boiler and heat until the beeswax has melted and the mixture is well combined. Use to treat mild aches and pains, sore joints, bruises, and nerve pain. Do not touch your eyes or mucosal membranes, as it will cause burning. It is best to use gloves when working with and applying chili pepper remedies, followed by handwashing.

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