My friend Ash made a thoroughly enlightening video on IGTV the other day in which he explained the difference among the different kinds of Scottish folk practitioners. It was a delightfully succinct-yet-informative video, and it reminded me that Gaelic is not the only language of Scotland because he made sure to give Scots names for practitioners as well. It echoed the sentiments behind this piece from Cailleach’s Herbarium, in which Scott reminds us that “witches” were and are something quite specific in Scottish folk practice and that the idea that any practitioner of magical craft is a “witch” is a relatively new idea.
But Ash’s exploration of the differences among wise or canny folk and other practitioners of magic has led me down a research rabbit hole as I grapple with my own personal craft. I’ve spoken before about how I’m not really a witch (blighting cattle and consorting with the De’il isn’t really my cup of tea), and I had settled on the term “wise woman” as a way to describe what I do — a little wort cunning and herb lore, a little charm work, a little spirit travel, and a little divination. But my research is bringing me to the conclusion that my practice might be more akin to that of a spae-wife (or spey-wife), the diviner and seer of Scottish folk practice.
Because whenever I think about the conversation around the word “witch” and how it doesn’t really describe my practice, I also need to think about what words I do like to use for my practice, and “spae-wife” was a new word to me, learned from Ash’s video. And I like new words.
The word comes from the Old Norse word “spa,” which means to prophesy or foretell the future and was adapted into the Scots language to describe a woman who specialized in fortune-telling magic, although some accounts of the spae-wife painted her as similar to a wise woman, with aspects of medicinal or healing arts at her disposal. She might have been consulted for folk remedies, charms, or to help women in childbirth. In particular, though, the spae-wife specialized in divination, whether by dreams, cards, bones or stones, omens, or the traditional frith ceremony. The role seems to have been more common in the Orkney Islands, and the name “spae-wife” as opposed to “taibhsear” indicated that this was primarily a lowland role for magical practitioners.
And I love this. As I move through my practice, I’m finding myself more and more drawn to divination, seership, and my connection to the spirit world. It doesn’t hurt that my patron deity is a psychopomp of sorts, bridging the physical world and the world of the ancestors. So I am sampling this word, rolling it around in my mouth and brain and seeing if this might be a good word for my practice.
Part of coming into my own as a practitioner has been accepting that I am meant to share my craft with others. And part of that has been clearly revealed to me by doing a bit of a soft-opening of my divination services to my closer friends on social media. But this piece is also an announcement of sorts that I do offer divination services. I primarily use cards right now. I’m not really a medium, in that I cannot consistently and consciously channel spirits, though I get messages now and then, but I enjoy performing divination and passing messages along to those who seek them. If you are interested in a card reading, you can see more information on my Divination page. And hopefully, I can try to figure out how to offer remote readings of other kinds soon.
For now, I’ll remain an obscure online spae-wife, casting my stones and reading my cards, and waiting. Beannachd leat!