You can involve faeries in whatever spell you cast (remember clockwise or sunwise for good spells counter-sunwise for hexes).
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The opposite of widdershins is deisul, or sunwise, meaning "clockwise".
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Sunwise Turn; a human comedy of bookselling. New York: E.P. Dutton & company.
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After the war, Loeb became partial owner in New York of the bookstore The Sunwise Turn. While working at the Sunwise Turn, he met several young writers, including F. Scott Fitzgerald, Laurence Vail, and Malcolm Cowley. He also met his future business partners Alfred Kreymborg and Lola Ridge. They started their office for Broom in the basement of Loeb's wife's brownstone.
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In Scottish folklore, sunwise, deosil or sunward (clockwise) was considered the “prosperous course”, turning from east to west in the direction of the sun. The opposite course, counterclockwise, was known as widdershins (Lowland Scots), or tuathal (Scottish Gaelic).Scottish-English translation of tuathal In the Northern Hemisphere, "sunwise" and "clockwise" run in the same direction, because sundials were used to tell time, and their features were transferred to clock faces. Another influence may have been the right-handed bias in many cultures.
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A great fire or Samhnag was lit on top of it each year. The whole community took hands when it was blazing and danced round the mound both sunwise and anti-sunwise. Celtic Attic: Celts facts and fiction - Feasts and Celebrations As the fire began to wane, some of the younger boys took burning embers from the flames and ran throughout the field with them, finally throwing them into the air and dancing over them as they lay glowing on the ground.
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Mowbray-Clarke was born in Jamaica in 1869. His wife, Mary Horgan Mowbray-Clarke, was an art critic, instructor, the co-owner of the Sunwise Turn bookshop at 2 East 31st Street in New York City. She was also a prominent anarchist, interested in fomenting political and social revolution. She ran the Sunwise Turn with Madge Jenison, and the bookshop served as an important intellectual and social center for artists, writers, and revolutionary political thinkers in New York in the early nineteen-teens and twenties.
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Kondritzer, Jeffry. Broom: An International Magazine of the Arts. Indianapolis: Indiana University Press, 1983/1984, p. 4 In 1919, Content became a manager of The Sunwise Turn bookshop, a female-run bookstore devoted to new writing.
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The archival materials of John and Mary Mowbray-Clarke, and of the Sunwise Turn Bookshop are held by the Harry Ransom Center at the University of Texas at Austin and in the Archives of American Art, Smithsonian Institution in Washington, D.C.
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Visitors to holy wells would pray for health while walking 'sunwise' around the well. They would then leave offerings, typically coins or clooties (see clootie well). Water from the well was used to bless the home, family members, livestock and fields.Monaghan, p. 41.
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Munro, Sir Donald (1594) Description of the Western Isles of Scotland. Martin Martin (1703) lists a number of unusual customs associated with regular pilgrimages to Eilean Mòr, such as removing one's hat and making a sunwise turn when reaching the plateau.Martin (1703) pp. 97-98.
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Sunwise Turn; a human comedy of bookselling. New York: E.P. Dutton & company. Mowbray- Clarke, John, H. Kevorkian, Ananda Kentish Coomaraswamy, and Amy Murray. 1919. A catalog of sculptures by John Mowbray-Clarke: shown at the Kevorkian Galleries, New York, from May the seventh to June the seventh, 1919.
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In 1921, Loeb convinced Kreymborg to become a joint partner and publish Broom magazine. Loeb sold his share of the Sunwise Turn bookstore and moved to Rome to begin publication of the magazine in Europe. Loeb separated from Marjorie Content in 1921, and their divorce was completed in 1923.
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G. (Editor), The Book of Old Darvel and Some of its Famous Sons. Pub. Walker & Connell, Darvel. P. 21. The annual parade or "Prawd", originally held on old New Year's Day, headed by the village band used to walk sunwise round the Dagon stone as a mark of superstitious respect.
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In addition to selling books, art, textiles, and sculpture, Sunwise Turn published small editions (including the first edition of The Dance of Siva: Fourteen Indian Essays by Ananda Coomaraswamy, introducing the American public to Indian art and culture) and hosted readings and literary events until it closed in 1927. The Mowbray- Clarkes lived in Rockland County, New York at a farm and studio called Brocken, just six miles from Arthur B. Davies. Like the Sunwise Turn, Brocken became a social center for exchange of political ideas from socialism to anarchism, and a place for communion between "free spirits." Mary Horgan had been romantically involved with Davies when he was at the Art Students League of New York, and Davies paid regular visits to Brocken.
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Mary Horgan Mowbray-Clarke (1874-1962) was an American art critic, writer, publisher, instructor, landscape architect, and the proprietor of The Sunwise Turn, a hotbed of artistic activity and anarchist political thought in New York City during the nineteen-teens and twenties. She was also the wife of John Frederick Mowbray-Clarke, a sculptor who helped organize of the influential 1913 Armory Show exhibition of modern art.
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Monaghan, p.180 In the Scottish Highlands, people made a special cake called the , which may have originated as an offering to the gods.Monaghan, p.299 Another custom that Lughnasadh shared with Imbolc and Beltane was visiting holy wells, some specifically clootie wells. Visitors to these wells would pray for health while walking sunwise around the well; they would then leave offerings, typically coins or clooties.Monaghan, p.
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This distinction exists in traditional Tibetan religion. Tibetan Buddhists go round their shrines sunwise, but followers of Bonpo go widdershins. The former consider Bonpo to be merely a perversion of their practice, but as Bonpo adherents claim that their religion as the indigenous one of Tibet was doing this prior to the arrival of Buddhism in the country. The Hindu pradakshina, the auspicious circumambulation of a temple, is also made clockwise.
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Holy wells were often visited at Beltane, and at the other Gaelic festivals of Imbolc and Lughnasadh. Visitors to holy wells would pray for health while walking sunwise (moving from east to west) around the well. They would then leave offerings; typically coins or clooties (see clootie well). The first water drawn from a well on Beltane was seen as being especially potent, as was Beltane morning dew.
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Ted Bishop, "The Sunwise Turn and the Social Space of the Bookshop" in The Rise of the Modernist Bookshop, ed. Huw Osborne. London: Routledge, 2015 Its papers — those of its founders and of the bookshop itself — are held by the Harry Ransom Center at the University of Texas at Austin. The bookshop showed art as well as books; Guggenheim credited the shop with spurring her love of collecting.
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The initial location was 2 East 31st Street; in 1919 the shop moved to the Yale Club building at 51 East 44th Street, where it remained until it closed in 1927. Mowbray-Clarke, with the help of Harold and Marjorie Content Loeb, bought Jenison out in 1919/1920. (Jenison would go on to publish an account of the shop's early years, Sunwise Turn: A Human Comedy of Bookselling [E.P. Dutton, 1923]).
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In some places, torches lit from the bonfire were carried sunwise around homes and fields to protect them. It is suggested that the fires were a kind of imitative or sympathetic magic – they mimicked the Sun, helping the "powers of growth" and holding back the decay and darkness of winter.Frazer, James George (1922). The Golden Bough: A Study in Magic and Religion. Chapter 63, Part 1: On the Fire-festivals in general .MacCulloch, John Arnott (1911).
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Mowbray-Clarke and Madge Jenison opened The Sunwise Turn in 1916, on Thirty-first Street just east of Fifth Avenue in New York City. Davies designed the interior, which was "burning orange," while the sign in front was created by the artist Henry Fitch Taylor. In 1919, the shop relocated to 51 East Forty-fourth Street, part of the Yale Club building. The bookshop served as an important intellectual and social center for artists, writers, and revolutionary political thinkers in New York.
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Some climb the mountain barefoot, as an act of penance, and some carry out 'rounding rituals', which were formerly a key part of the pilgrimage. This involves praying while walking sunwise around features on the mountain. They walk seven times around the cairn of Leacht Benáin (Benan's grave), fifteen times around the circular perimeter of the summit, seven times around Leaba Phádraig (Patrick's bed), and then seven times around three ancient cairns known as Reilig Mhuire (Mary's cemetery).Carroll, Michael.
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She first worked as a clerk in an avant-garde bookstore, the Sunwise Turn, where she became enamored of the members of the bohemian artistic community. In 1920 she went to live in Paris, France. Once there, she became friendly with avant-garde writers and artists, many of whom were living in poverty in the Montparnasse quarter of the city. Man Ray photographed her, and was, along with Constantin Brâncuși and Marcel Duchamp, a friend whose art she was eventually to promote.
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In 1927 Orage's first wife, Jean, granted him a divorce and in September he married Jessie Richards Dwight (1901–1985), the co-owner of the Sunwise Turn bookshop where Orage first lectured on the Gurdjieff System. Orage and Jessie had two children, Richard and Ann. While they were in New York Orage and Jessie often catered to celebrities such as Paul Robeson, fresh from his London tour. In 1930 Orage returned to England and in 1931 he began publishing the New English Weekly.
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Like the Sunwise Turn, Brocken became a social center for exchange of political ideas from socialism to anarchism, and a place for communion between "free spirits." In the 1930s and 40s Mary Mowbray-Clarke established herself as a landscape architect, designing the award-winning Dutch Garden in Rockland County, as well as a number of gardens found in homes near that area. Mowbray-Clarke died in 1962 in New City, New York. She was survived by her son, John Bothwell Mowbray-Clarke of Bethesda Maryland, and two granddaughters.
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The brake in three parts of the moulding suggests the division in three periods of the Easter cycle. Accordingly, the three pieces of the portal should represent, from left to right, in a sunwise move, the Octoechos, Triodion and Pentecostarion periods. Indeed, the Octoechos period is particularly individualized on the left jamb by the 8 lateral small rosettes representing the characteristic 8 modes in which the hymns of the offices are sung. Moreover, the additional 9th rosette at the very bottom might allude to the distinctive 9 odes of the canon in the Octoechos.
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The archipelago is also known as 'The Seven Hunters', and in the Middle Ages they may also have been called the 'Seven Haley (Holy) Isles'.Munro, Sir Donald (1594) Description of the Western Isles of Scotland. Martin Martin (1703) lists a number of unusual customs associated with regular pilgrimages to Eilean Mòr such as removing one's hat and making a sunwise turn when reaching the plateau.Martin, Martin (1703) A Description of the Western Isles of Scotland including A Voyage to St. Kilda It is possible that the saint or his acolytes lived on Eilean Mòr and perhaps Eilean Taighe as well.
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Orage was a chain smoker and Jessie was a heavy drinker. In the privately published Third Series of his writings Gurdjieff wrote of Orage and his wife Jessie: ″his romance had ended in his marrying the saleswoman of 'Sunwise Turn,' a young American pampered out of all proportion to her position...″ Orage, Ouspensky and C. Daly King emphasised certain aspects of the Gurdjieff System while ignoring others. According to Gurdjieff, Orage emphasised self-observation. In Harlem, New York City, Jean Toomer, one of Orage's students at Greenwich Village used Gurdjieff's work to confront the problem of racism.
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Some pilgrims carry out 'rounding rituals', in which they pray while walking sunwise around features on the mountain. In medieval times, pilgrims carried stones as an act of penance, or to represent a prayer intention. The stones were carried to the cairn on top of the mountain, or to the cairn on the saddle of the mountain, which marks the unofficial half-way point at the base of the summit. This practice of carrying stones or rocks on a pilgrimage, to add to a cairn, was thought to bring the pilgrims good luck, and can be seen in many ancient pilgrimage paths, the most notable being the Camino de Santiago.
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Although held in rural areas, the patterns attracted crowds from nearby towns.Carroll, Michael P. Irish Pilgrimage: Holy Wells and Popular Catholic Devotion, Johns Hopkins University Press, Baltimore, Maryland,(1999) People would “pay rounds” by circumambulating a Holy Well a prescribed number of times in a clockwise or sunwise direction, reciting a rosary during each round, replicating an ancient Celtic rite known as the deiseal. At some sites participants would proceed to various "stations", such as a small oratory, the saint's grave, or a Celtic cross in a predetermined and customary order. Having completed the religious devotion participants would also engage in activities such as gaming, singing, dancing, and horse racing.
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The attendant morals row drew in George Bernard Shaw and Frank Harris: Harris made an impassioned statement in court defending the publisher. Kreymborg was lifelong friends with Carl Sandburg, each independently choosing to write in free verse. Kreymborg's tone-poems, or 'mushrooms', had seldom made it into print, but in 1916, soon after his move to Ridgefield they were brought out in book form by John Marshall as 'Mushrooms: A Book of Free Forms' and Williams praised them as a "triumph for America". Kreymborg spent a year touring the United States, mostly visiting universities, reading his poetry — including at The Sunwise Turn in New York, an early supporter of his work — while accompanying himself on a mandolute.
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Before clocks were commonplace, the terms "sunwise" and "deasil", "deiseil" and even "deocil" from the Scottish Gaelic language and from the same root as the Latin "dexter" ("right") were used for clockwise. "Widdershins" or "withershins" (from Middle Low German "weddersinnes", "opposite course") was used for counterclockwise. The counterclockwise or anticlockwise direction The terms clockwise and counterclockwise can only be applied to a rotational motion once a side of the rotational plane is specified, from which the rotation is observed. For example, the daily rotation of the Earth is clockwise when viewed from above the South Pole, and counterclockwise when viewed from above the North Pole (considering "above a point" to be defined as "farther away from the center of earth and on the same ray").
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Because the sun played a highly important role in older religions, to go against it was considered bad luck for sun-worshiping traditions. It was considered unlucky in Britain to travel in an anticlockwise (not sunwise) direction around a church, and a number of folk myths make reference to this superstition, e.g. Childe Rowland, where the protagonist and his sister are transported to Elfland after his sister runs widdershins round a church. There is also a reference to this in Dorothy Sayers's novels The Nine Tailors (chapter entitled The Second Course; "He turned to his right, knowing that it is unlucky to walk about a church widdershins...") and Clouds of Witness ("True, O King, and as this isn't a church, there's no harm in going round it widdershins").
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When censing, the priest or deacon holds the censer below the conical plate with only one hand (the right hand) allowing it to swing freely. He will make the Sign of the Cross with the censer by making two vertical swings and a third horizontal swing (the three swings together symbolizing the Holy Trinity). When the temple (church building) is censed, the priest or deacon will move in a sunwise (clockwise) direction, moving to his right as he censes in order the Holy Table (altar), sanctuary, Iconostasis, walls of the temple, clergy and faithful. There are two types of censing: a Greater Censing (which encompasses the entire temple and all of the people therein), and a Lesser Censing (which, depending upon the liturgical context, consists of censing only a portion of the temple and the people).
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In addition to selling books, art, textiles, and sculpture, The Sunwise Turn published small editions (including the first edition of The Dance of Siva: Fourteen Indian Essays by Ananda Coomaraswamy, introducing the American public to Indian art and culture, as well as volumes by Witter Bynner, Rainer Maria Rilke, and Lord Edward John Dunsany) and hosted readings and literary events with Robert Frost, Amy Lowell, Lola Ridge, and Alfred Kreymborg. In 1920, a young Peggy Guggenheim went to work as an unpaid assistant in the shop, absorbing Mowbray- Clarke's influence and being first exposed to the avant-garde artists and writers who would come to shape her world as a patron. The bookshop closed for business in 1927, and the corporation was dissolved in 1928. The Mowbray- Clarkes lived in Rockland County, New York at a farm and studio called Brocken, just six miles from Davies.
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