There are initially four different ways to use the Bestow Curse spell in D&D 5e. Those are as follows:
Disadvantage on ability checks and saves for one ability score
Disadvantage on attacks against you
WIS save or do nothing during a given round
+1d8 necrotic damage when you damage them
The spell normally lasts for a minute, but if cast with a 9th level slot, it lasts until dispelled, which is worth noting because the best curses last until dispelled. if cast with a 4th level slot, it lasts for 10 minutes. A 5th level slot is 8 hours. A 7th level slot is 24 hours. These all have their uses for creative players, but the best part of the spell by far is the encouragement to invent your own curses, which many players and DMs have taken as a challenge for their own creativity. So while it is certainly not new, it’s my turn to take a crack at it!
* - A curse marked with an asterisk is a 9th-level only curse due to its powerful detriment or long-lasting nature. But who is to stop you from enchanting an innocuous item with such a curse?
Hair Growth/Loss: You are cursed to grow hair at a rapid rate for the duration of the curse or else lose all of your hair (it grows back after the curse ends).
Mute/Deaf/Blind: You are rendered either mute, deaf, or blind for the duration of the curse.
Forbidden Speech: You are cursed to never speak about a certain subject, topic, or word for the duration of the curse.
*Rapid Aging/Deaging: You are cursed to either age by one year each day, or to grow one year younger each day. After you reach your final day, you die.
*Phylactery: Your fate becomes tied to a creature or object. If the creature or object is slain/destroyed, you die as well.
Ugliness: You are cursed with horrible deformity for the duration of the curse. You have -5 on Persuasion checks and Deception checks for the duration and are easily noticed and shunned by most humanoids of any race.
image source: Evil Dead 2: Dead by Dawn
Possessed Limb: One of your limbs (usually an arm) acts on its own for the duration of the curse, usually attempting to harm its host, harm others, or sow chaos.
Petrified Limb: One of your limbs becomes petrified and is unable to be used for the duration of the curse. It could turn into any solid mineral like stone, iron, glass, salt, or gold. Any damage it takes is retained once the curse is lifted.
Funny Looking: For the duration of the curse, anyone who you attempt to communicate with bursts into uncontrollable laughter. This does not prevent hostile creatures from attacking you, but prevents them from speaking.
Lichsight: For the duration of the curse, you can see the spirits of the dead. Whether real or illusory, you cannot communicate with them and you must make a WIS saving throw each round or become frightened and run in a random direction or cower in place (50%/50%).
Butterfingers: Each round while the curse is active, you must make a DEX saving throw. On a failed save, you drop whatever you are holding and cannot pick up or hold anything for the rest of the round.
Forgetful: You have a tendency to forget things. During the curse, whenever new information is revealed to your character, you have a 50% chance to not be able to remember it, even after the curse has ended.
*Lady of Shalott: You are doomed to die if you ever lay eyes directly upon another being, and must therefore look at the world through a mirror and avoid direct sight of others. The difficulty of maneuvering a hand mirror or the necessity to close your eyes effectively makes you blinded while in combat, imposing disadvantage on attack rolls.
Stingy: During the curse, you must make a WIS saving throw whenever you intend to part with money. On a failed save, you opt not to spend your money on it. You cannot make another such save for the same purchase, even from a different seller.
Empty Coinpurse: You are compelled to buy things until all of your wealth has disappeared. You will even go so far as to barter your own goods once out of money. Whenever you find something for sale, you must make a WIS saving throw. On a failed save, you will do anything you can to attempt to purchase it or trade for it. Only if the seller refuses three times will you give up.
*Baleful Polymorph: You are transformed into a small creature or tiny animated object for the duration of the curse. You retain the ability to speak using a disembodied voice emanating from the creature or object, usually paired with animation like a moving mouth (if a creature) or a mouth-shaped part (if an object; like a book opening and closing its covers and such). You can move with a move speed of 10 ft. per round if an object.
image source: Star vs. the Forces of Evil
Talking Tumor: You grow a tumor-like second head that can speak that embarrasses, berates, or otherwise annoys and inconveniences you. It has +6 for Persuasion, Deception, and Intimidation checks, helping it be a complete jerk.
Evil Aura: Plants within 15 ft. of you wilt and turn brown or gray and animals within 60 ft. feel afraid or threatened by you for the duration of the curse.
Bad Taste: Eating food or drinking water causes you to become poisoned for 1d6 hours, or for the duration of the curse.
Bad Luck: Whenever you have advantage for the duration of the curse, you instead have disadvantage.
*Prophecy: You become destined to die under certain circumstances. Whenever it is possible for those circumstances to be met, you must make a relevant saving throw (falling boulder? DEX save. Poisoned apple? CON save. etc.) or begin dying. The victim cannot be threatened by the curse more than once every 2d4 hours. The curse will take increasingly convoluted measures to try and make the prophecy come true the longer the curse lasts.
*Guardian: The victim is polymorphed into a hostile creature of CR 6 or less. The victim is given some sort of command like guarding a location or spreading suffering, and will continue to do so until the curse is lifted or they are slain. They revert to their regular form if they are slain. The victim cannot communicate and is hostile to all creatures. The creature becomes immune to the charmed condition.
image source: Sleeping Beauty by Henry Meynell Rheam
Slumber: You fall into a deep slumber and cannot be awoken until the curse is lifted.
Eternal Rest: If slain while under the curse, you cannot be resurrected by any means even after the curse fades.
Phantasm: You believe that you have been polymorphed into a small creature (like a toad or chicken) and act as such for the duration of the curse.
Unquenchable Thirst/Hunger: You feel eternally hungry and thirsty. You must make a WIS saving throw whenever you encounter food or drink, no matter how dangerous or questionable it might be (swamp water, obviously poisoned food, moldy bread, etc.). On a failed save, you consume it.
*Obedience: Whenever someone you can understand issues a verbal command to you while you are cursed, you are compelled to obey. You may attempt a WIS saving throw to resist a given command for one minute.
Hold your tongue! (Ella Enchanted)
Magical Immunity: You become immune to nonharmful spells for the duration of the curse. Spells cast by enemies or damaging spells still affect you, but healing spells and buffs do not.
Unhealing Wound: A wound you have will never heal. Your maximum hit points are reduced by 2d4+the caster’s spellcasting modifier. This curse cannot reduce a creature’s health to 0 in this way.
*Wandering: While under the effects of the curse, you are compelled to wander. Each day at dawn, you must leave and never return to the same city/town or 2.5 mile radius (if in the wilderness).
*Deadly Descendants: All of your descendants are cursed to kill their birth parents, whether intentionally or not.
*Lonliness: You are cursed to die alone. Anyone you become romantically close to or close friends eventually leaves or dies or meets a horrible fate.
*Gargoyle: You are petrified during the daytime and return to normal at night for the duration of the curse.
Voyager: You cannot set foot on dry land for the duration of the curse, taking 1d6 psychic damage each round that you do.
Yes, there’s always a Wish spell or a Remove Curse spell, but I often believe that if any cleric can remove a curse it undercuts the drama of the punishing spell. Instead, use an alternative way to remove the curse. Most of it depends on how the curse was placed and the reasoning behind it. For instance, if you refuse to give a gypsy shelter from the cold in your luxurious castle, you might get transformed into a beast until someone falls in love with you. Here are some ways that one could feasibly break a curse (if the situation allows).
Give back an item that was stolen from the caster
Complete a quest or mission for the caster
Kill the caster
Pass the curse onto someone else (through some deliberate means like a handshake or kiss or losing a wager)
Seek out a powerful extraplanar being
Seek out special magical ingredients for a cure
Find a loophole in the wording of the curse (either through tricky wording or by finding a liminal loophole. “No man of woman born” could exclude a man born by C-section. “Neither day nor night” could exclude twilight)
Change your alignment (an evil or chaotic character learns to be good or lawful.)
Change your ideal or traits after learning some sort of lesson
Overcome one of your flaws.
Let the curse run its course instead of fighting it.
Find true love/True love’s kiss etc.
Prove your worth to the caster
Atone for past sins
Selflessly risk your life for someone else
Convert a creature to worshiping the caster’s deity
Avenge the caster
image source: Disney’s Beauty and the Beast (1991)
Feel free to use this list and add to it your own ideas for curses! There are so many possibilities that it’s never out of the question to find a new curse that uses arbitrary magical rules to drive the plot of a story. I guess that makes curses the sitcoms of the fantasy world.
there’s a difference between trade scars which can be added per drawing and by how much combat the character is likely to have seen (ie Nico has tons of scars, Clarisse and Annabeth have a fair few, where as Drew and Will probably don’t have as many), and distinctive scars which are noted in the books and can help identify a character. distinctive scars include:
Jason has a scar on his lip (from trying to eat a stapler when he was a baby)
Hylla has a scar across her forehead (from dueling for her and Reyna’s freedom from the pirates)
as of boo Nico has claw scars across his upper arms, probably starting at his shoulders (from killing Lycaon)
Luke has a scar down the side of his face (from a quest to get an apple I think, I don’t remember)
Other injuries that probably left scars:
it’s possible both Percy and Sally have scars from Gabe
Percy’s encounter with the pit scorpion at the end of tlt, on his palm
the ship exploding in som probably gave Tyson quite a few scars
the poisoned blade Annabeth took for Percy in tlo, on her upper arm
anyone in the battle of manhattan probably got a few scars from it
Gwen getting stabbed through the chest with a pilum during the war games in son, probably on her upper chest with a matching scar slightly lower on her back
Hazel’s death, though oil killed her she did die in a cave in and even though she got a new body her scars may have carried over
Nico’s trek through tartarus
when Cupid shot Nico in the shoulder with one of his arrows
Percy and Annabeth’s trek through tartarus
Percy and Annabeth’s encounter with the Arai (the curses of their enemies)
when Jason got stabbed from behind at the beginning of boo, on his abdomen both front and back
the gash on the side of Annabeth’s neck at the end of boo
Leo’s faked death at the end of boo
Jason has a gap in his hair from a bullet as of hoh
Frank is chubby up until hoh when Mars (unfortunately) decides to “fix” him by making him taller and more muscular
for at least the first four books Annabeth is taller than Percy
Percy has a tooth gap
Piper braids feathers from spoils of war into her hair
Hazel is African American
Piper is Native American
Leo is Latino
Reyna and Hylla are Latina (from Puerto Rico)
Frank is Chinese Canadian
Drew and Ethan are Japanese (assumed from their last names)
Nico’s skin colour is never stated, only that he has an olive undertone and that from botl onward he gets steadily more sickly pale (though as of the end of boo it looks like he’s beginning to lead a healthier lifestyle)
Percy’s camp necklace has six beads as of the end of boo
Annabeth’s has at least ten beads and her father’s college ring
Clarisse, Will, the Stolls, and other campers who are assumed to have been there before Percy probably have a similar amount
Jason, Piper, and Leo’s necklaces all have one bead
Nico’s necklace has anywhere from one to three beads on it, depending on whether or not they gave him ones for his aid in the battle of the labyrinth (probably not) and the battle of manhattan (more likely since he stayed for a while after)
both Nico and Reyna have rings that they twist when they’re anxious/thinking, Nico’s is the shape of a skull and Reyna’s has the symbol of Bellona and is most likely a seal ring
Frank’s bow and quiver can turn into a backpack
Frank spends the majority of their journey in pants that are too small for him because Leo’s an asshole (he loses his extra pants to Leo’s bullying in moa and they go clothes shopping for him in boo)
added onto that, Frank spends a while after his transformation in hoh in clothes that don’t fit until they get him new ones in boo
Leo has pointy elfish ears
both Percy and Leo are described as having lopsided, troublemaker grins
Nico is described as having dark bags under his eyes and looking sickly, and post moa is described as extremely malnourished (though this seems to be slowly getting better by the end of boo)
the longer the books go on the tanner Jason gets and the lighter his hair gets
Jason grew up on the coast of CA and probably can’t handle weather or anything under 68° F without many layers
Reyna’s cape is purple and glimmers gold in the light as of Athena’s blessing near the end of boo
Percy’s eyes are sea green
Hazel’s eyes are gold
Piper’s eyes change colour
Annabeth’s eyes are stormy gray
Jason and Thalia’s eyes are electric blue
don’t let the official art constrain your character designs
This is all I can think of right now, if I missed anything or got anything wrong feel free to add to the list/correct me, I’m a little shaky on what happened in what book…
Acorn: Used for good luck, protection, wisdom,
and personal power
Beans: carried in a
pocket, purse, or mojo for good luck
Agrimony: Overcoming fear & inner blockages and
dispelling negative emotions. Reversing spells. Use as a wash or oil for
healing rituals. Ward off evil entities and poisons
Alfalfa Leaves: Used in money, prosperity, and
Allspice: Money, luck, healing, and obtaining
treasure. Added determination and energy to any spell
Angelica Root: Very powerful. Protects against negative
energy and attracts positive energy. Used in healing and exorcisms. Protects
Anise Seeds: Used to help ward off the Evil Eye, find
happiness, and stimulate psychic ability. Used in sleep pillows to prevent
Anise Star: Burned to increase psychic awareness &
abilities. Placed on altar to increase
power generated or carried to bring good luck
Powder: Purification and
increased spirituality. Burned to reach meditative state
Arbica Flowers: Psychic powers and protection from
Root: Used for protection
Balm of Gilead
Tear: Used for love,
manifestation, protection, healing, assisting in healing from loss of a loved
Bark: Cleansing, sorcery,
atonement, freeing oneself from the power or control of another
Basil: Love, exorcism, wealth, and protection.
Dispels confusion, fears, and weakness. Drives off hostile spirits
Bat Head Root: Used in spell work, rituals, to obtain
Bay leaves: Used for protection, good fortune,
success, purification, strength, healing and psychic powers. Write wishes on
the leaves and burn them to make the wish come true. Put in dream pillows for
Bark: Good fortune, luck,
healing, and stress relief
Bee Pollen: Friendship, attraction, love, strength,
happiness, and overcoming depression
Birch Bark: Powerful aid divination magic and finding
the heart of truth. Other uses protection, exorcism, and purification.
Root: Love, protection,
courage, protection, potency
Bark: Wish magic, access
to divine energy, and bringing the blessing of the Gods
Catnip Cut: Sacred to Bast. Used in ritual having to
do with cats or cat deities. Love, enhance beauty or happiness, protection, bad
Cedar: Confidence, strength, power, money,
protection, healing and purification. Use in sachets to promote calmness
Celery Seed: Used for mental and psychic powers and
concentration. Use in dream pillows for to help with sleep
Flowers: Used for love,
healing, production marriage proposals, gambling luck, prosperity, good
fortune, reducing stress, removing hexes, curses, and spells
Berries: Used in rituals
to draw down the moon, chastity, and protection of the home.
Cherry Bark: Lust, direction, frugality, invisibility,
magical potency. Burn as an increase while performing divination, or to during
Chickweed: Fertility and love, lunar magic, animal,
magic, healing with birds, carry to attract love.
Granules: favors, removing
obstacles, and invisibility, positive outlook, sense of humor. Use a black
candle and burn as an incense to hex someone.
Chive: Protection and weight loss
Flowers: Love, joy, humor,
Cilantro: Protection of gardeners, bring peace to
the home, and help attune one with their soul
Cinnamon: Spirituality, success, healing, personal
protection, love, luck, strength, passion, and prosperity, associated with fire
and the sun
Cinquefoil: An all-purpose magical herb. Love, money,
health, power, and wisdom, stimulates memory, eloquence, and self-confidence,
financial gain, or by those who are otherwise seeking good fortune and
self-improvement, bring love, money, health, power, and wisdom into their
live, business & house blessing
Clover: Ritual baths to aid in financial
estrangement. It is also used for lust, money, love, success, luck, blessing
and protection of animals.
Cloves: Protection, friendship, banishing hostel
or negative forces, mental clarity, money, purify, cleanses the aura.
prosperity, love, peace, and tranquility
Comfrey Leaves: Money, safety during travel, stability,
Coriander Seed: Love, health, protection, ease pain of
broken heart, peace, ward off disease and migraines
Milk Thistle Seed: Strength, perseverance, wisdom, aid in
Mistletoe: Fertility, creativity, prevention of
illness and misfortune, protection from negative spells, Carry for luck when
hunting, associated with Yule, Jupiter, and the sun, fertility, love,
protection, prophetic visions
Motherwort: Confidence, success and counter magic
Mugwort: Lust, fertility, prevent backache, cure
disease and madness, astral travel, prophetic dreams, clean crystal balls and
Mullein Leaf: Protection from nightmares & sorcery,
courage, cursing and invoking spirits
Mustard Seed: Courage, faith, endurance, luck
Myrrh: Spiritual opening, meditation, healing,
high psychic vibrations, peace, blessing of talismans, charms, and magical
Nettles Leaf: Dispelling darkness & fear,
strengthening will aiding in the ability to handle emergencies, drive off evil
I remember in my early days trying to find resources on historical Celtic witchcraft. I wanted to learn about the witchcraft from the places I descended from. So, I searched for answers. I read book after book on the supposed witch practices found in Wales, Ireland, and Scotland (Raymond Buckland never steered me so wrong, and that’s really saying something). However, I remember feeling…unsatisfied. It didn’t seem historical or based in any pre-Gardnerian lineage. It seemed like Wiccan influenced witchcraft based in Gaelic and Gallic mythology. However, the authors of the books were claiming that it was truly historical and traditional. Lo and behold, I was correct. So then came the question “What is historical ‘celtic’ witchcraft and where can I find it?”
First of all, there is no one Celtic witchcraft. The word ‘Celtic’ applies to both Gaels and Gauls (though it’s said that Gauls aren’t included in that term at all, but for now, we’ll use it). There are six nations covered under ‘Celt’; Wales, Ireland, Scotland, Brittany, The Isle of Man, and Cornwall. Any witchcraft that originates from those lands can be considered ‘Celtic’, but the use of that term can create confusion and misinformation. Though they may look similar at times, and though they are all witchcraft, they are not the same. Methods changed from environment to environment. The witchery has always been based in the Land.
I’ll briefly describe the practices and lore found in each land, but it is by no means exhaustive.
In the circles of traditional witchcraft, Cornish witchery has been made very clear and accessible with much thanks to the wonderful Gemma Gary. Cornwall has perhaps one of the strongest histories of magical practice out of the Celtic Fringe. Not only witches, but Pellars (cunning folk), were a large part of the culture. Folk magic, the basis of both witch and pellar magic alike, ran rampant through Cornwall. The Pellars of Cornwall held a very strong likeness to witches, so much so that some folklorists consider them the same. The Pellars made it a point to have a wide range of services available to their customer. That meant that they would both curse and cure. The magic of Cornwall often came in the form of small spell bags filled with either powders, folded written charms, or other magical ingredient. These bags did a number of things, from love conjuring, curse breaking, and spirit banishing to healing, luck magic, and finding lost possessions. According to Cornish witch lore, a witch’s power fluctuates with the seasons, and it was in the spring that a witch’s power was renewed. The different pellars and witches of Cornwall would also clash through reputation of power. Though they clashed, the witches of Cornwall would also gather for their sabbats, which were a strange thing to behold to outsiders. Witches, both young and old, would dance with the Devil around fires, faster and closer to the flames with each pass, and never be singed. The ability to spontaneously disappear is spoken of (which may suggest flying). Black animals, especially black cats, are often spoke of in Cornish witch lore. The association with witch and toad is especially strong here, and it can be seen as a familiar, a shapeshifting witch, a charm, or an indicator of a witch.
Witchcraft that comes from Wales can be particularly tricky to find. The term ‘Welsh Witch’ has been popular since the early days of Stevie Nicks. This makes it notoriously difficult to find any historical references on actual Welsh witches. In actuality, there were two kinds of magical practitioner in Wales. The first was a wizard (known as a cunning man in England) and the second was a witch. Wizards were very popular and plenty in number in Wales. Their practice was based mainly in healing the ill and livestock. They also did favors, like giving love potions and undoing witch spells. One Welsh tale, however, tells about a conjuror who is unable to undo a witch’s spell on a butter churn, so the farmer must turn to another witch to reverse it. Welsh witches were thought to have great power. They were able to raise the dead, curse their enemies, and according to older legends, shape shift and fly. Observing the myth of a sorceress named Cerridwen and the legends of Morgan le Fey and Nimue, there comes a general idea of what a witch was in Wales and Welsh legend. The idea of someone brewing potions and poisons was most definitely associated with witches, but more broadly, elements of water and weather seem to have importance. Interaction with the fairies also holds a very strong importance in Welsh craft. Walking between worlds, particularly this world and the world of the Fairy (Avalon, anyone?), was a skill that many wizards, witches, and heroes of Welsh myth acquired. All in all, the witchcraft in Wales is quite similar to the witchcraft found in England, as is the interaction between Wizard (cunning folk or Wise Men and Women) and Witch.
In Brittany, a very strong fear and dislike for witches is found that is unlike Wales. Witches in Brittany were thought to be many in number. The legends suggest that they targeted farmers especially, making sure always to turn milk sour and spoil butter. They were also accounted to be particularly dangerous and vicious. Any man who watched their Sabbat would either not be found, found dead, or found scared witless and unable to speak. The witches of Brittany, however, were also sought out by the townsfolk. Indeed, there were witch doctors to fix their issues, but the witches were sought out for love spells and favors. Witch-cats are also mentioned, which could be either a reference to familiars or shapeshifting. Most strangely, Breton witches are said to very rarely cast spells on their targets and instead cast spells on the animals and possessions of the target. Every village is said to have a local witch. Some villages are said to be completely filled with witches. Many of them carry cane-like sticks with which they cast their spells. They were also said to be skilled in spells to find things, like lost objects and buried treasure. The line between village conjuror/wizard and witch is difficult to draw here. They may choose to help or harm, depending on their inclinations. For that reason, they still hold a strong reputation in Brittany, despite it being a place noted for its skepticism.
The Isle of Man
On the Isle of Man, both witches and magicians were an important part of the environment. The first thing you’ll find on the witches from the Isle is that they practiced much magic involving the weather and the sea. Magic was used to help the fishermen catch more fish, make sure the winds were good for travel, and settle storms at sea. A charm was made by a witch and given to a sailor that stored the winds inside. When he was at sea and in need of a gust, he would use the charm. Interestingly, the line between witch and cunning person seemed to blur here. Cunning folk were known as Charmers and Witch Doctors. Witches, however, were employed when needed. There was a perceived difference between the magic of different kinds of practitioners. Do not be mistaken, though. The fear and dislike of witches still existed. Many farmers feared the wrath of witches, especially when their crops failed and their cattle died. To reveal the witch responsible, they would burn whatever died. The person in pain the next day was thought responsible. As throughout all of Europe, witches were thought to have gained their power either through birth or through the Devil’s grace. However, witches were looked upon differently in the Isle than other places. Because of its long associations with magic, it had many kinds of magical practitioners and witches were not always considered to be the most powerful of them. Magicians, who practiced an art to compel and work with spirits and powers beyond other kinds of practitioners, were revered. They were usually compared to the image of Manannán Mac Lir, considered both a sea god and a powerful magician. The ability to fly and walk between worlds was also attributed to the witches and magicians of the Isle of Man, most likely due to the latter.
Witchcraft flourished in Scotland perhaps as much, if not more than, in Wales. Scotland’s witch trials are famous, and perhaps the most famous among them was Isobel Gowdie. In her free confession, she detailed a story that most labeled imaginary. She spoke of fairies, elf bolts, curses, shapeshifting, flying, and lewd activities with the Devil. When comparing it with the confession of Alison Pearson, another Scottish witch she had never met, a Scottish fairy tradition begins to appear. Alison also details stories of going under the hills to meet the fairies, as well as them making elf bolts. More trials begot more folklore and legends. Stories of witches working the weather to destroy crops, sink ships, and cause havoc spread. More tales of a Man in Black appearing to future-witches and witches alike began to run rampant. John Fian, a male witch, was famed for his botched love spell, teaching witchcraft, harshly bewitching people whom he didn’t like, and attempting to sink the fleet of King James VI with a storm. Much of Scotland’s witchcraft was influenced by Gaelic legend and myth. Scotland’s witchery was not Gaelic alone, however. Norse invaders came and brought their magic with them. In Orkney, a Scottish Isle filled with witch history, the Vikings came often. Their language and culture mingled with the Scots’. Soon, cunning women were referred to as Spae Wives. The word Spae comes from the Old Norse spá,which means ‘prophesize’. These spae wives told fortunes, created charms, and protected against foul magical play. The witches of Scotland, however, proved a match for them. They killed cattle, cursed babies, and brought general havoc with them.
Historical Irish witchcraft is perhaps the most difficult to find out of all the Celtic regions, and this is for a few different reasons. The first being that many lineages of Wicca have taken Irish mythology and applied it to the Gardnerian influenced witchcraft that they have. Many times when the word ‘Celtic Witchcraft’ or “Celtic Wicca’ comes up, this is what is being referred to. The second reason that it’s difficult to find is because the witch trials in Ireland are few and far between. The trials barely touched Ireland, amounting to a whopping 4 trials. The generally accepted reason for this is that Ireland was extraordinarily lax with its witchcraft laws. Most times, using witchcraft against another person’s possessions or livestock resulted in prison time. Only by harming another magically would a witch be executed. Interestingly, many people took this as a sign that Irish witches were generally less severe than their other Celtic counterparts. Florence Newton, the famed witch of Youghal, put the assumption to rest. When a woman refused to give her any food, she kissed her on the street. The woman became extremely ill and began to see visions of Florence pricking her with pins and needles. Florence also kissed the hand of a man in jail. He became very ill, cried out her name, and died. In a Northern Ireland trial, eight women were accused of causing horrific visions and poltergeists in the home of a woman. The ability to create illusions is a trait attributed to fairies in Gaelic myth. Those fairies are said to have taught the witches their skills in both Ireland and Scotland. Irish witches were said to turn themselves into animals, especially hares and crows, to spy on their neighbors. They would also place spells on those whom they wish in their animal form. They were also said to have used bundles of yarrow and branches of elder to fly. These sticks they flew upon, before brooms, were known as ‘horses’. They were said to fly up out of the chimney of their own homes. A tale of witches using red caps to fly also appears in Irish lore. This is another example of their strong ties to the fairies. The similarity between Irish and Scottish witchery has been noted, as they both have strong ties to Gaelic lore.
Witchcraft from the Celtic lands is a complex and unique thing, changing between each of the six nations. To lump them under a single title would be to lose the subtleties and differences between each. Saying that Irish witchcraft and Welsh witchcraft are the same is a fool’s lie. Saying that they are similar is true. Shapeshifting, flying, fairies, storms, and charms are found in each. But they are different. It isn’t a bad thing when the myths of these lands are paired with Wicca or Wiccan influenced witchcraft. However, the historical practices from those places mustn’t be overwritten.
Hey sorry I haven’t been active much, it’s cos I’ve been working on this!! My first OC for an Overwatch hero!! Oh man this.. project?.. was tough, and I still haven’t really fleshed out the specifics of his abilities.. there will be more refinements to come if I have time.. For now this is all I got for him.. what do u think? :DD
ps I’ve written some dialogue as well. I don’t want to make this post any longer so I’ll put a Read More break here. Thanks for viewing!
Hello. I am more of a student of High Magic, but I do have a significant knowledge of witchcraft mostly for green/healing purposes. I often find witches that "borrow" serious aspects of more "serious" paths, from Thelema to the Kabbalah and such, and they are extremely defensive when I try to point out the personal danger of misunderstanding knowledge as well as the disrespect for some of those traditions. Can you discuss that a bit more? Some witches just think their craft is the only right! S2
Forewarning, this is going to be a very long post.
Many witches aren’t aware of the origins of their own craft. Unfortunately, trying to talk to them about it can make them defensive, as their teachers or sources might have once told them otherwise. A lot of the witchcraft that floats around today draws its lineage back to Wicca. The style of magic that they practice, often more ritualized than they know, does not consist merely of witchcraft. This is where people get defensive. Witchcraft, as it is known in folklore and history, is a kind of folk magic that often involves malefic intent. Even if one removes malefic intent from this, it is still majorly based in folk magic. When Wicca was created, Gardner (with a ton of help from Doreen Valiente) mixed folk magic with high magic. The major source that his high magic comes from is Solomonic in nature. His ritual tools, now known as the tools of Wicca, are interpretations of tools described in the Key of Solomon. A black handled knife, tempered with the blood of a black cat, would be used to draw circles and command spirits. This would change (and become much less macabre) in Wicca in becoming a general knife for magic and non-physical cutting. Though in Wicca, the white handled knife is for cutting, the Solomonic traditions hold it to be the knife to use in all other acts of magic, besides drawing a circle. Wands, swords, cups, and metal symbols are all commonly found in high magical traditions. But Gardner didn’t hide the origins of these things. He openly said that he borrowed from Sorcerers. Another thing to keep in mind is that Gardner was, as many other high magicians at the time, a Freemason. Though Freemasonry itself has little involvement in magic, the Freemasons themselves often take it upon themselves to study the Geometry of the Universe. When he left Freemasonry, he took the rituals and symbols with him, and neatly tucked them inside of Wicca. The rituals Gardner described and performed bear an uncanny resemblance to the rituals used by Freemasons. These things, over time, were forgotten by many who were drawn into the religion in search of witchcraft. The history behind it was lost, hidden, or forgotten. As time moved on, people left Wicca, but kept the style of magic it taught to them. Eventually, as it grew, more people pulled in more influences that were not originally associated with witches. Eastern spirituality, New Age beliefs, Kabbalistic and Thelemic techniques, etc. Now people are practicing a mixture of magical practices, ranging all from high magic to folk magic, but know it all as witchcraft. This unique combination birthed out of Wicca has come to be labeled Modern Witchcraft.
As far as traditional witches go, it changes, depending on the tradition or lineage your talking about. Even the kind of ‘traditional’ matters. You have all the followers of the Cultus Sabbati, the most popular of traditional witchcrafts, who are essentially witches working high magic (often going by the term ‘sorcerer’). Their witch imagery comes from the same place that all traditional witches pull from, but their ecstatic techniques are often quite their own. What isn’t their own was pulled from old grimoires. Generally speaking, most traditional witches interested in working high magic will pull their knowledge from classic grimoires. Agrippa, Goetia, The Key of Solomon, The Grimoirium Verum, The Red Dragon, The Black Pullet, etc. Then you’ve got the other half of traditional witches. Their practices are mostly based in folk magic and the witch lore found in the Early Modern Period (mainly from Europe and America). High magic is sometimes included, but the majority of their practices are spells and charms, rather than complex rituals and long evocations. That isn’t to say that they may not dip into ceremonial magic from time to time. Nor does it exclude spirit work. Folk magic still offers a plethora of ways to do spirit work without dipping into high magic.
Why is there such a sharp division between high magic and folk magic? It’s mainly due to the practitioners of both in the past and their relationship to wealth. High Magicians were the ones employed in the courts of kings, queens, and temples. They worked rituals with gods and spirits and stars to find prophecies, ensure a happy afterlife, appease forces, and generally work in the Universe in favor of the king or queen. Remember John Dee? These high magicians were wealthy, and their art costed a pretty penny. Their grimoires and objects of power were sold at extremely high prices, passed from hand to hand through time. That was though, after they had died. Folk magicians worked magic that the everyday person had to worry about. How does one stop and start storms, ensure good health, bring luck, curse enemies, make animals come home, etc? They worked their art to both harm and heal. Charms made of string, glass, bone, wood, parchment, and cloth were used to bring desired effects. Because witches were thought to be of lower wealth, the majority of witch workings described in folklore are of folk magic. Those folk magicians who had access to grimoires (which were very few) sometimes used them in concert with folk magic.
I noticed your use of the word ‘serious’ when talking about high magic. Be very careful there. It is true that high magic often takes a much more solemn tone, but folk magic is not to be dismissed. The witches in Scotland, described as being able to destroy entire fields of crops with storms, were thought to do so with folk magic. The witches in the Ancient Near East who fed images of their enemies to dogs to do them harm were also practicing folk magic. “High” and “Low” are not indicators of power. It is the relationship between Heaven and Earth.
Psalms 1: For removal of the ungodly from a group; for a safe pregnancy.
Psalms 2: To aid in disbanding and breaking up enemy conspiracies.
Psalms 3: For relief from a severe headache or from back pain.
Psalms 4: For restful and peaceful sleep; to change one’s luck from bad to good.
Psalms 5: For finding favor with authorities or superiors in business.
Psalms 6: For healing diseases of the eye; for protection in the dark.
Psalms 7: To stop conspiracies, enemy pursuit, for court cases.
Psalms 8: Business success through the good will of associates; blessing of oils.
Psalms 9: To punish enemies; to restore health to male children; for court cases.
Psalms 10: To cleanse off an unclean, restless, or intranquil spirit.
Psalms 11: To cast off fear; for righteous retribution against your foes.
Psalms 12: For protection against severe persecution or oppression.
Psalms 13: For safety from unnatural death; for curing painful eye diseases.
Psalms 14: To stop libel and slander from tarnishing the trust others have in you.
Psalms 15: To exorcise evil spirits and devils from a person; for mental peace.
Psalms 16: To identify a thief; to change sorrow to joy and heal to pain.
Psalms 17: For safe travel abroad and to help bring a loved one safely home.
Psalms 18: To drive off approaching robbers; for anointing the sick to cure them.
Psalms 19: For help in childbirth, for release from jail, to remove evil spirits.
Psalms 20: Protection from danger for a day; to be justified in a court case.
Psalms 21: To both calm a storm and to offer protection for seafarers and sailors.
Psalms 22: For travel protection from dangerous storms, pirates, beasts, and men.
Psalms 23: For prosperity, love, protection, wisdom, and guidance.
Psalms 24: For protection from floods and escape from rising waters.
Psalms 25: Forgiveness of the sins of youth; protection from capture.
Psalms 26: For the release of someone from confinement or from jail.
Psalms 27: For protection and hospitality while one is travelling abroad.
Psalms 28: To bring back estranged friends who have become hostile to you.
Psalms 29: To drive out devils and restore peace and tranquility to the home.
Psalms 30: For protection from enemies; for recovery from severe illnesses.
Psalms 31: For protection from conspiracies, back-biting, and gossip.
Psalms 32: To gain respect, love, grace, and blessings from Heaven.
Psalms 33: To protect, unite, and bless all of the members of a family.
Psalms 34: To destroy and reverse back evil; for protection while travelling.
Psalms 35: For justice to prevail in court cases and legal matters.
Psalms 36: For protection from slander and gossip and to expose liars.
Psalms 37: For protection against slander, gossip, lies, and evil-doers.
Psalms 38: To help in court cases where slander fouled up the proceedings.
Psalms 39: To turn around a court case when false testimony has been given.
Psalms 40: For protection against evil spirits and to cast them out.
Psalms 41: To restore a good name if slander and gossip have ruined a reputation.
Psalms 42: For spiritual guidance; for answers in dreams; for love reconciliation.
Psalms 43: To work against slander and wicked people; to turn back evil.
Psalms 44: To guard and protect against enemies, invading armies, or war.
Psalms 45: For peace between husband and wife; to calm an angry spouse.
Psalms 46: To help a struggling marriage; to soothe marital tensions.
Psalms 47: To gain favour from those in power; for mastery over people.
Psalms 48: To destroy hateful and envious enemies; to seize them with terror.
Psalms 49: To help heal and ease serious illnesses, diseases, and fevers.
Psalms 50: For healing; to overcome fevers and other forms of sickness.
Psalms 51: For cleansing and removing sin, especially after acts of revenge.
Psalms 52: To end all manner of gossip and calumny by poison-tongued people.
Psalms 53: To protect from enemies whose names are known or unknown.
Psalms 54: To give protection by reversing works of evil and malice.
Psalms 55: To call upon the Lord to bring down retribution against attackers.
Psalms 56: For intercession by the Almighty to remove temptation and bad habits.
Psalms 57: To turn around one’s luck, changing bad luck into good luck.
Psalms 58: For warding off snakes and wild beasts; to reverse evil unto enemies.
Psalms 59: To bring down the vengeance of the Lord against one’s enemies.
Psalms 60: For the Lord to march into battle and protect His soldiers.
Psalms 61: For a new home to be fixed with good fortune, happiness, and peace.
Psalms 62: For forgiveness of sins and to gain the blessing of the Lord.
Psalms 63: To protect from being victimized by business partners and investors.
Psalms 64: For protection, especially while at sea, and for a safe return.
Psalms 65: For road opening that breaks through barriers and leads to success.
Psalms 66: To remove evil spirits; to heal those possessed; for wishes to come true.
Psalms 67: Against illness and fever; to free one who has been imprisoned or bound.
Psalms 68: Recited while preparing baths that are used to exorcise evil spirits.
Psalms 69: To free one from slavery to addictions and unhealthy habits.
Psalms 70: To cast down and reverse the wickedness wrought by enemies.
Psalms 71: To release clients from prison, for acquittals in court cases.
Psalms 72: To craft charms and talismans that bring a client favour and grace.
Psalms 73: To protect travellers against religious persecution in foreign lands.
Psalms 74: For an end to persecution and to destroy oppressors and persecutors.
Psalms 75: Used along with specially prepared baths for the cleansing of sins.
Psalms 76: For the Lord’s intercession, to provide protection from all attacks.
Psalms 77: Used against danger, poverty, chronic illness, drought, and famine.
Psalms 78: To gain favors from kings, princes, and other government officials.
Psalms 79: To utterly destroy the wicked and also to cast fatal curses.
Psalms 80: To end spiritual doubts and to prevent people falling into unbelief.
Psalms 81: To save people from error and mistakes, for safety from accidents.
Psalms 82: To facilitate business deals and assist those making investments.
Psalms 83: To keep clients safe during times of war, persecution, and captivity.
Psalms 84: For healing, especially when the body has contracted unusual odors.
Psalms 85: To soften hearts and restore peace to friends who have become enemies.
Psalms 86: To bring goodness, spiritual peace, and happiness to the community.
Psalms 87: To cleanse the community before starting healing and blessing work.
Psalms 88: To remove evil and bring blessings; used with baths and talismans.
Psalms 89: To anoint the sick, to secure a release from prison, for psychic vision.
Psalms 90: Used with Psalms 91 for protection; also to bless the work of the hands.
Psalms 91: For protection from distress and harm; to exorcize evil spirits.
Psalms 92: Prayed over herbal baths used to bring good fortune and high honors.
Psalms 93: Against prosecution by unjust and oppressive men; to win in court.
Psalms 94: For protection and to turn all evil back onto your enemies.
Psalms 95: To cleanse sins; to pray for guidance and forgiveness for enemies.
Psalms 96: To bless a family and bring happiness, peace, and joy to them.
Psalms 97: Used with Psalms 96 for healing, blessing, and cleansing a family.
Psalms 98: To restore peace between two hostile families; to bless a home.
Psalms 99: For praise and devotion to God; to gain conversation with God.
Psalms 100: To bring victory against enemies by uplifting the client.
Psalms 101: For protection against enemies and to be rid of evil spirits.
Psalms 102: For assistance in matters of fertility and to be granted grace.
Psalms 103: For help in conceiving of a child and for the forgiveness of sins.
Psalms 104: To cleanse away evil; to bless natural curios and spiritual supplies.
Psalms 105: For healing illnesses, especially recurrent or periodic fevers.
Psalms 106: For healing and to restore one to health, especially from fevers.
Psalms 107: For remission or healing from periodic or recurrent fevers.
Psalms 108: Utilized in a spell for financial success in your place of business.
Psalms 109: Used in a powerful curse against oppressive, slanderous enemies.
Psalms 110: For victory; to cause enemies to bow before you and beg for mercy.
Psalms 111: Recited to acquire many friends, as well as respect, and admiration.
Psalms 112: To increase in might and power, for success, abundance, and blessings.
Psalms 113: Prayers and blessings for those in need; to stop infidelity and heresy.
Psalms 114: Used in a spell for success in matters of finance, business, and money.
Psalms 115: To foster truth-telling, for victory in debate over scoffers and mockers.
Psalms 116: Recited daily for protection from violent or sudden death or injury.
Psalms 117: For forgiveness of a failure to keep a vow or promise that you made.
Psalms 118: For protection against those who try to misguide or lead you astray.
Psalms 119: The longest Psalm, its 22 alphabetic divisions cover all human problems.
Psalms 120: For success in court and for protection against snakes and scorpions.
Psalms 121: For safety at night, both during sleep and while travelling in darkness.
Psalms 122: For peace within a city, and to gain the favour of those in high station.
Psalms 123: Employed in a spell to cause a servant, trainee, or employee to return.
Psalms 124: Cleansing of the soul, protection at sea and from being wronged.
Psalms 125: For protection in foreign lands and against those who work iniquity.
Psalms 126: After miscarriage or the death of a child; for the next child to live.
Psalms 127: Placed in a mojo for the protection and blessing of a newborn baby.
Psalms 128: For a fortunate, accident-free pregnancy; for uncomplicated childbirth.
Psalms 129: Recited daily to prepare one for a long life of virtue and good works.
Psalms 130: Recited to the four quarters when passing by sentries in a war zone.
Psalms 131: Recited three times a day to reduce one’s sin of pride and scornfulness.
Psalms 132: To remediate one’s unpunctuality and failure to perform duties on time.
Psalms 133: To retain the love and respect of friends and to gain many more friends.
Psalms 134: For altar work in matters of higher education and for success in school.
Psalms 135: For repentance, spirituality, and rededication of one’s life to God.
Psalms 136: Recited on behalf of those who wish to confess and be cleansed of sins.
Psalms 137: For cleansing of the heart and soul from hate, envy, evil, and vice.
Psalms 138: Recited daily to bring love and friendship from the Lord.
Psalms 139: To nurture and maintain love, especially within the context of marriage.
Psalms 140: To restore tranquility and to preserve and maintain relationships.
Psalms 141: To ward against terror and fear and against looming oppression.
Psalms 142: To heal the body, restore health, and alleviate pain and suffering.
Psalms 143: To heal bodily limbs, especially the arms and to alleviate pain.
Psalms 144: To speed up healing and to ensure the perfect mend of a broken arm.
Psalms 145: To cleanse and purify clients who are beset by ghosts or evil spirits.
Psalms 146: Used with altar work for healing and recovery after being wounded.
Psalms 147: For healing wounds and bites from snakes, insects, and other animals.
Psalms 148: Used with Psalms 149 to keep clients safe from accidents by fire.
Psalms 149: Used with altar work to protect against fire-related accidents.
Psalms 150: For the glory of the Lord and to give thanks for His intervention.
Quick Note: Here is a rebloggable version of this page just in case tumblr breaks the page again. Links are to my reblogs of these posts, please see the original post for the original author–I make no claims of ownership for the vast majority of these posts.
Keep an eye out as I will be making similar pages and posts for other (non-curse) spells.
Ookay so we all remember that in Dead Men Tell No Tales Barbossa goes to the witch and the witch says something like: she cursed his enemies for him.
Then when Barbossa is talking to Salasar around the time when we get to know about the story of young Jack, Barbossa says something like: Jack is my enemy.
So Jack was probably out of luck because of Barbossa. That was why his plans seamed to backfire and because of that he was mostly drunk. Then as he started to get nearer to Poseidon’s Trident his good luck seam to find him again, because he was nearer to break the course.
By the way I just loved it how he always protected Henry and Carina.
the God Seth at the prow of the sacred barque of the God Ra-Harakhty, repelling and slaying with His spear the cursed apopi (the enemy of the Gods, represented as a huge snake). To the left, the God Ra-Harakhty (falcon-headed and wearing the Solar disk) enthroned. Detail from the first scene of the second funerary papyrus of Lady Heruben, “Lady of the House”, “Chantress of Amon-Ra”, “Great One of the harem of Amon of the fourth phyle”, and “Second Prophetess of Mut”; Heruben was the daughter of Isis-em-kheb (wife of the High Priest of Amon, Pinedjem II, ca.990-969 BCE) and granddaughter of the High Priest of Amon and King, MenkheperRa (son of the High Priest of Amon and King, Pinedjem I). XXI Dynasty; now in the Cairo Museum
The words rang as hollow in the clearing as they rang in her heart. It almost surprised her that spoken out loud, they did not seem any different than in her mind. They were haunting, hurting, hollow things threatening to tear her apart if she lowered her shields even for one second. So she didn’t. Not even for him. Especially not for him.
Feyre raised her eyes from her knotted hands, trying to untangle her fingers and stop her nails from digging into her skin and drawing blood. Instead, she looked at the male she’d thrown those cruel words at, like knives and claws and teeth she had no control over. She’d thought longer how to tell him than about her decision. But no matter how long she fretted, she couldn’t find a way not to hurt him and time was running out. Their time. Her time. So she’d decided to call on him, meet him, hurt him. With words that should be joyful instead of cruel. Words that should mark a new beginning instead of an end.