An tír sídhe

"Sea fossils, as well a guarding against drowning, had other protective uses. The fossils of sea urchins, or Echinoids, were employed for a variety of protections. Upon these fossils, one might find a star-like pattern, very reminiscent of the 'daisy-wheels', which one might find inscribed into the timbers and masonry of ancient buildings, most likely for apotropaic purposes. Their folk names include shepherd's crowns, thunder stones and fairy loaves. They protected against thunder, evil spirits and witches, prevented milk turning sour, and in common with other fossil amulets, they sweated in the presence of poison. As 'fairy loaves' they might be used to ward off supernatural interference from the baking process, and to ensure an abundance of bread."

pg. 104

"Belemnite fossils, from an extinct squid-like creature, were known as thunderbolts, and were thus kept as charms to protect against lightning. Once believed to be the tongues of ancient serpents, fossilised shark teeth were one of the fossil amulets against poison"

pg. 104

"Rings of stone, formed from the fossilised stems of the sea-lily were known as St Cuthbert's Beads, as were worn as amulets against evil influences."

pg. 105

"The 'Devil's Toenail' fossils were carried as charms against rheumatic pain, and they were powdered to be used in the treatment of soreness of the back in horses."

pg. 107

"Various accoutrements of the sea witch's divinatory work may be seen in the Museum of Witchcraft. Here we find that belemnites were employed by a Newlyn sea witch named Nancy. She would read the fall of her 'sea stones' to make predictions for fishermen. Perhaps their traditional association with lightning gave belemnites the virtue to make predictions regarding storms and changes in the weather?"

pg. 108

[...] There have been many ways to bless, consecrate and 'sain' water, thus rendering it more potent and useful within various rites and magical operations. This might be achieved by steeping or immersing charmed items within the water, or else allowing water to flow or be poured over such an item. These may include charm-stones, fossils, flints, or the metals gold and silver.

pgs. 115-116

"Ammonite fossils were also employed as charm stones to cure cattle in 17th century Scotland. They were known as 'cramp stones' because cattle afflicted with cramp would be treated by being bathed in water in which a 'cramp stone' had been steeped for a number of hours."

   In Scottish paganism,  Nicnevin is a transformative goddess of witchcraft/witches, necromancy, death, water, and the Queen of the Unseelie Court of the Fae in Alba, Scotland. Her most sacred day of the year is the Celtic sabbath, Samhainn(one of the many Scottish Gaels spellings), and because of this as well as her many associations across the Scottish high and lowlands, her ability to transform into an older “hag witch” or a younger, more beautiful woman, and her position as Queen of the Unseelie Court in Alba she is no Goddess to be reckoned with and alludes much mystery.

   So what is a pagan/paganism and, more specifically, what is Scottish paganism and who are the Scottish Pagans? Well, the modern definition of a pagan is someone who doesn’t hold religious beliefs that adhere to the main world religions. However, in the past, it was used as a derogatory term to describe people that lived in a more rural or uncivilized way as well as those who were not Christian. Paganism is thus the practice of these people and is usually tied with the earth, polytheism, and religious practices that do not fit into the mold of society. So, with those things in mind, Scottish pagans were and are people of Celtic blood who practice hard polytheism, animism, will usually hold a belief in the three realms(Land, Sea, and Sky), honor their ancestors and be in tune with their surroundings/nature. Scottish paganism is also more geographically specific seeing as the land itself is viewed as a representation and or home for the Gods, Goddesses, Sidth. Each clan/area of Scotland also had/have their own take on the Gods as well as their own way they practice(d) their religious systems. Though, despite the differences between the different areas of the country, the overall basic mythos, ethics, and ideologies were and are the same.

   Now, traditionally, Nicnevin’s sacred day of Samhainn(October 31/November 1st) is the last harvest of the Celtic cycle and a time to witness the end of summer and honor the darkening of the year. This day is also heavily stooped in supernatural antics, such as honoring the beloved dead/ancestors, the lowering of the veil that separates our world and the next, and the roaming of spirits/fae who enjoy messing with anyone they choose. Nicnevin’s part to play in all of this is that of the role of a gate opener if you will, guiding her host of Unseelie fae and spirits into our world to revel in acts of chaos.

   As for her associations across Scotland, there are two main ones I shall focus on; The Cailleach from Scotland as a whole and Gyre-Carline, which is used in the lowlands. The Cailleach is a Scottish Hag Goddess who, like Nicnevin, can appear in an elderly like form or that of a younger woman and is almost unfathomable as she is one who creates, destroys, and divines. She is also associated with the darker part of the year and is said to form landscapes by dropping boulders and stones from her apron. Another connection that can be made between Nicnevin and the Cailleach is that “Nic” means daughter of and “Nevin” mirroring the tallest mountain of Scotland, Ben Nevis, which is the seat of the Cailleach. So, perhaps Nicnevin is the daughter of the Cailleach or they may be one in the same and Nicnevin being one of the many names for the Crone goddess figure across Scotland. The Cailleach herself is also a tip of the hat to the value of wisdom and the elder years of our mortal lives and how much can be appreciated of those times. On the other hand, she is also associated with the Gyre-Carline. The Gyre-Carline is an ogress whose name, like Nicnevin’s, is used to refer to witches of elderly age and in places of power thus linking her to the supernatural(Sir Walter Scott). She is also said to have a liking of good Christian men’s flesh(Dunbar) which is surely something that alludes to the fact that this Goddess is not one to be messed with.

   One last thing Nicnevin presides over is the Unseelie court of the Fae in Alba. In short the Unseelie court of Fae are the darker, merciless, and more mischievous faeries and tend to be avoided, as if anyone who does not hold knowledge of the denizens of the otherworld would want to encounter any of the fae, really. In folklore the fae, as a whole, are creatures of the supernatural like that posses powers beyond our imagination and also like to medal in human affairs. One example would be in the short tale of Tam Lin when Nicnevin or the “Queen of Fairies” appears to have the main man captive and tries to keep him from the woman who eventually rescues him from her company.

I like the parallels drawn between Nicnevin, The Cailleach and Gyre-Carline as well as the distinctions of traditional Scottish belief in different parts of Scotland (highland/lowland differences). It’s also worth pointing out that many Scots tied together some of their pagan practices/beliefs along with the arrival of Christianity in Scotland.

You’ve done some good research here and I think you ought to be proud of that.

Endless list of favourite female characters: Lagertha (Vikings)