I Decorated A Huckleberry Compass This Week! The Shape Is Reminiscent Of A Planchette And It Held The

Heritage Folk Witch Altar - Update

I wanted to personalize my altar to my practice further, so I decided to paint Quebec landscapes and notable animals that mean a lot to me. Some landscapes are derived from my grandmother's painting style, while others are inspired by Clarence Gagnon (1881-1942), an artist well-known for his Quebec landscapes of villages and sweeping views.

Panel 1: Black bear mother and her cub in a Charlevoix clearing in winter. Black bears are very common in the sub-boreal forests of Quebec, and I've had many dreams of them, sometimes as one myself. In Innu cosmology, black bears are very close in relationship to humans, and are often perceived as humans themselves. The clearing is directly from a Clarence Gagnon painting.

Panel 2: Bluejay resting in a flowered tree in St. Charles-de-Bourget, late spring (late May-June). My grandmother painted this exact bluejay on a wooden lamp, and I have fond memories of her bird paintings. She lives in that village, and she taught me to paint these kinds of flowers when I was 11, so it's a rather sentimental panel.

Panel 3: Canada Geese in the Saguenay Fjord in autumn. My grandfather often mentions the 'outardes' (Canada Geese) flying south or coming back, and he's always happy to see them. These birds are ferociously loyal to their families, and their endurance is tested and true. The song 'Les oies sauvages' from Mes Aieux has a special place in my heart. It's a song of familial strength and support mirrored in these geese.

Panel 4: A humpback whale having fun in the summer waters of Tadoussac. My grandparents love to go whale-watching in that region, and these whales journey a long way to come back north to our waters. Their communication styles are unique to each whale, and they form very close bonds with their children. My ancestors often visited Tadoussac in the summers to trade and communicate with other family groups, so it is a time of joy and gathering.

I discovered there are four additional panels, 2 on each side of the altar, which excites me, but it is anchored to my wall, so I'll have to wait until I move to think about painting some more.

Antonine Maillet (May 10 1929- 17 February 2025)

A great voice in Acadian letters passed away overnight. Thank you for your tireless dedication to writing our people and our folk tales, and taking us on a myriad adventure from Pélagie to la Voie St. Jean. You pushed the carts of Acadie into the light, and we will be eternally grateful. I loved your crack-whip humor and your musical turns of phrases, but your published works will always be there for us to cherish.

French Canadian Witchcraft: Symbols, Guardians and Divination

(forgive the long post, but this is information I’ve been collecting through personal experience and Beltane Lowen’s book, along with lectures and other scholarly articles I’ve read.)

Symbols

Le fleur-de-lys: Can be used as a symbol for the Trinity, the triple worlds. The flower, the lily, is a symbol of purity and was often placed with the Virgin Mary (hence, a Goddess symbol). It of course also displays the sacred number 3. 

(Oh, this is my favourite painting done of Madeleine by Georges de la Tour, she just looks so pensive and looks like she’s learning lots of things, and the skull is just such a nice touch, a very witchy painting for me. ooh and fun fact: this painting was the one Ariel had in the Little Mermaid!)

Deities and Spirits

Saint Anne: The mother of the Virgin Mary, this saint was very popular among the French Canadians and Acadians living near the sea. Her feast day is July 26. She is matron saint of carpenters, single women, orphans, children, equestrians, grand-parents, housewives, lace workers, lost things, seamstresses, miners, clothes sellers, poverty, pregnancy, birthing, people who work in stables, teachers, sterility, and sailors (she protected against sea storms). I look up to her when I sew and keep my home clean and fresh. Her symbols are the threshold or a door, and books. She’s the matron saint of Brittany, and therefore, has Celtic connections. Her colours are green and red. 

Saint Marie Magdeleine: She is the matron saint of the Magdalen Islands (where my great-grandma came from). She was one of the female disciples of Jesus. She’s matron saint of women, spiritual revelations, of those that love to ponder and study, and discoverers of sacred mysteries, visions, apothecaries, jewellers, perfume makers, and pharmacists. I look up to her for vision quests and when I study witchcraft. She’s also someone I associate with sex, love, and the true meaning of loving someone for who they are. She’s been in religious debates among scholars if she was Jesus’s wife or not, but the mere implications that she could be are very appealing to me Pagan-wise, so there). I know, she’s been written as a repentent prostitute, but that was an addition made to the Bible long ago by a Pope so she’s not that for me. She’s witnessed Jesus’s crucifixion, burial and ressurection, so for me, she is a figure with which to work with spirits and death and rebirth. So I call on her for scrying and divination.

Virgin Mary: One of the prominent mother goddess figures, her symbols are cerulean blue, white and the lily, She protects women and children. I look up to her for learning love and compassion. 

The Devil: while the Church has painted a horrid image of the Devil in their structures, the Devil appears a lot in French Canadian folklore. He’s often there as a figure of temptation and getting seduced to act out of socially accepted norms (Church, right?), but, one could argue that there’s a primal wildness to this figure, as the French Canadian habitants were often very fearful of the forests when they came here. Some stories have heroes meet him in the forest, sometimes accompanied by little spirits and elves. He can transform into different beings, and sometimes, he appears as a fellow Voyageur (hence the liminal and sometimes dangerous aspects of the wilderness). He brings young women to dance wildly (something the Church frowned upon heavily, so let’s dance!!) In some stories, he helps build churches (I know, what the heck?) but the structure never ends up finished or it gets destroyed repeatedly. He’s basically a figure of mischief and wildness, of total chaos in the natural landscape, much like the Horned God. 

The Fée (from the Lecture: Erik Lacharity and Morrigane Feu “Les Dames Fées: Ladies Fae in French-Canadian Traditional Witchcraft”, Raven’s Knoll Workshop, 2018.) There were rules of engagement with dealing with the Fée. Stories of the Fée were roadmaps for people. When someone meets them, it’s because they’re embarking on a life-changing journey. Stories with “Ti-Jean” are like this. Crossing a road, stream, forest, or taking a right turn at the crossroads, they meet a Fée. In French Canadian tradition, Fée doesn’t mean belle fée. Fée meant something that is enchanted with the means of affecting fate. This is no ordinary stick, it can do something. The Fée would give them something to help them, usually in sets of three. The exchange that took place, the hero had a quest but usually, there’s something in it for the Fée. An example of this is a talking horse previously being a stable boy, and at the completion of the journey, they turn back to their forms. Depending on the setting of the storyteller, ex: Acadia, there were lots of stories with the ocean, boats, nets etc. In the interior, there’d be forests and valleys, barley and cakes. The geographical context matters. The Raconteur makes it so that you yourself are in the myth because of your geographical location. Trou des Fées: a little cave or a little crack in a rock and leave an offering of cream or milk. Normandy, Gasgogne, Picardie, Belgians, they came here, and they had fairies called les lutins. Little red-bonneted fairies, really good blacksmiths, more dwarf-like. They’d sharpen tools too. When Ti-Jean is on his quest, the Fée can give him a knife to defend himself or to deliver someone from imprisonment. Three main classes and areas of affinity for the Fée: those that take on aspects of the woodlands (the Queen of all the Animals/Birds etc) they were very straight-to-the-point peoples. The Fée as protectors, about 30-40 stories of those. Others were sorcerers or magicians. Some Fée would give advice and help the hero. Stories where lost loved ones were some of those. Many of these stories featured Princes and Princesses, kingdoms, etc. because the settlers came here before the Revolution, so it was still important to them. French Canadians, almost all their divination and magic was centred around their love, sex and family life. These are reflected in the stories. For magical objects that the hero would have, sometimes it’s a stick, sometimes a napkin (when you set it on the table a whole feast would show up), little pieces of iron, and if you set it down it becomes a cookstove. Animals of the Fée would help you: Eagles and Horses, they were the big deal. Eagles and Horses were passenger animals in and out of the Fée land. Hero is coming out of subterranean kingdom and there’s this giant Eagle there and offers him passage out of the Fée lands, but he needs sustenance. Use your magical knife and cut off a chunk of your thigh and feed it to me. Ok… but he got a passage. It’s about sacrifice. Little lessons are all hidden in there. Formulas came with using these implements. Ex: This stick can beat people up. If robbers come and take my stuff, I’d take my stick and say “Joue mon gourdin!” and the stick would beat everybody up. “Napkin, give me food!” and poof, food. It’s not about the big magical words, you already have a tool that you know is Fée and it’s a simple command. Every animal that is white is Fée. “Adieu Aigle” and you’d turn into the Eagle. Whoops. The French Canadians were super practical people, just do the thing. They had no time for frilly stuff. Archetypes are super fluid in this tradition. Never pigeon-hole the Fée. Ladies Fée is a type of Fée. Dames Amorphosées: shape shifters, ex: The White Cat, usually very very beautiful, the cat hops into the pail with four toads and she turns into a Princess. Another form of transformation is the whole aspect of going from the pauper to the Prince/Princess. Sometimes it was a curse, but other times it was to disguise themselves. Woodland Ladies Fée: you’d encounter them in the forest, and they had dominion over something, like Birds (super connected to the Fée). With the male aspect, there were beings like the Eagle King or the Ant King (they’d be more specific with their animal dominions). Elemental Ladies: personifying fire and water. Both those elements were big deals. Blue Bonnet Lady: she’s frustrating for the hero, sometimes blowing out his match when he’s cooking pea soup. The Lady comes in on a cloud in the fog. Fog is a big deal. There are Courtly Ladies, like Fée Princesses, and lots of items she offers are scissors, twine, thread, things that are tied to female weaving magic. Sometimes the pauper and the princess switch roles, sometimes they’re the same person. The Witch is another figure. They can have Fée Witches. These were not the type of witches you want to meet. Some stories have the hero stumbling over this thatched hut, and you can stay for lodging, just feed the good oats to the black horse, and beat the white horse to a pulp. The white horse is actually a Prince that she transformed. So he takes the white horse away. The Three Sisters, they come up often in French Canadian folklore and healing traditions. In stories with giants that want to eat humans, replace them with pork and barley bouillon, make a type of beer with raw dough makes the water boil without it boiling. When superintendents of New France were coming here, wine became less available, so French Canadians often made spruce beer, given the lack of hops. There’s a reason why in France they go “We love our wine!” and we go like “we love our beer”. A year and a day and forgetfulness is a big motif in stories. Gifts: magic weapons, animals, objects, transportation, social status (pauper to princess), riches, love (gets a bit non-consent, but in those days there was not a whole lot of consent in marriage, that’s why they were so preoccupied about who they’re going to marry, so they can psychologically prepare).Go to the threshold of the woods, where the Fée usually are, sit down, and offer your offerings. Clearings are good too, the beings you encounter can surprise you. White animals, characters from stories, etc. Following the steps of the story can allow you to write your own story with that formulaic narrative of the old tales. If you read the tales and use them as guides and embark on the hero’s journey, lots of wisdom can be attained. Stories became mixed with Irish folklore, because when the Catholic Irish came over, we bonded with them and created new stories. 

Historical Archetypes and Associations

The Voyageur: The liminal figure in its own right, voyageurs were known to shift and adapt endlessly to their environment and cultures they found themselves in, whether in French Canada or among Indigenous peoples. Can be linked to the Wild Man. They combined their Catholic rituals with the mythologies and cosmologies of Indigenous cultures. They’re temperamental figures, but knowledgeable off the beaten path to keep you alive.

The Raconteur: The storyteller had an important place in French Canada, telling stories as old as the first settlers in North America and sometimes from the old country. Some of them were itinerant, asking for food and lodging in exchange for a story. They were known to stretch stories for multiple nights, ending on cliff-hangers. They weaved tales together, and had vast repertoires. They’re learned figures, with silver tongues and enchanting qualities.

The Violoneux: The violinist or fiddler, a key figure in French Canadian culture. They had an innate sense of rhythm and song, and could bring a whole room to dance. The jigs and reels are also inspired from traditional Irish and Scottish music, as the two cultures mingled. 

The Bewitched Canoe: It’s a popular story of French Canada. It’s a variant of the Wild Hunt. One version, written by Honoré Beaugrand in 1892, tells it like this: some loggers get lonely in their winter camp on New Year’s Eve, and wish to go home to visit their families. The Devil appears to them to offer them an easy and fast way to go back to their homes through a flying canoe, as long as they get back before dawn, otherwise, their souls would belong to him and they’d go to Hell. The embark, and they arrive home, partying the night away. They almost arrive to the camp by the skin of their teeth, but the Devil lets them go, mysteriously. This legend comes from the Poitou region of France, where an english nobleman named Gallery loved hunting. He loved it so much, he skipped mass. As punishment, he was cursed to ride in the skies for eternity, chased by horses and wolves, like a Wild Hunt. When the French arrived in North America, they combined this Wild Hunt variation with the Indigenous realities of using canoes as modes of transportation. Some stories have the voyageurs or loggers ride the skies every New Year’s Eve for all eternity, and in some versions they escape Hell. Consequently, New Year’s Eve is an important day for French Canadians, and is very liminal in its aspects. 

Divination

Most French Canadian divination traditions revolve around the family, love, and sex. Back in the day, they were very concerned with whom they’d end up marrying, if their child would carry through an illness, or how their family and love life was fairing.

Lowen described some divination methods that can be applicable to a French Canadian practice, namely: playing cards, dice, reading tea leaves, mirrors and crystal balls, dream interpretation. 

Out of all the cats in the house, Meringue is always on the altar, loafing, not even playing with the dangly things. What a well-behaved cutie who covets the altar cloth 🧡

Bibliography of Scholarly Articles and Books

Abbott, Frank, "The Devil Made Me Do It." Popular Spirituality in a Rural Quebec Parish, 1736-1901." Journal of the Canadian Historical Association/Revue de la Société historique du Canada, vol 27, no. 1 (2016): 1-30.

Abbott, Francis A. "The Body or the Soul? Religion and Culture in a Rural Quebec Paris, St-Joseph-de-Beauce, 1736-1901," Simon Fraser University Thesis, Fall 2012.

Anselme Chiasson. Les légendes des Iles de la Madeleine. Éditions des Aboitaux, 1969.

Anselme Chiasson. Le diable Frigolet et 24 autres contes des Iles de la Madeleine. Éditions de l'Acadie. 1991.

Arseneau, Danielle, "Growing Acadian Medicine: From the Acadian Homeland to Nova Scotia Gardens," Dalhousie University. 8 pages.

Arsenault, Georges. La Chandeleur en Acadie. Éditions La Grande Marée Ltée. 2011.

Arsenault, Georges. Contes, légendes et chansons de l'Ile-du-Prince-Édouard. Éditions La Grande Marée Ltée. 2018.

Arsenault, Georges. Noel en Acadie. Éditions La Grande Marée Ltée. 2005.

Arsenault, Georges. La Mi-Carême en Acadie. Éditions La Grande Marée Ltée. 2007.

Benoit Lacroix. Folklore de la mer et religion. Leméac. 1980.

Bergeron, Bertrand. Contes, legendes et recits du Saguenay-Lac-Saint-Jean. Trois Pistoles, 2004.

Bergeron, Florence. A force d'amour: biographie de Florida Gilbert. Société d'histoire du Lac-Saint-Jean. 2008.

Bouchard, Russel. L'exploration du Saguenay par J.-L. Normandin en 1732: Au coeur du Domaine du Roi. Journal original retranscrit, commente et annote. Septentrion, 2002.

Dawson, Nelson-Martin. Fourrures et forets metisserent les Montagnais: Regard sur les sang-meles au Royaume du Saguenay. Septentrion, 2011. 322 pages.

E.I. Robson. A Guide to French Fetes. Methuen & Co. Ltd. 1930.

Gaudet, Colby. "Women and Acadian Popular Religious Culture in Southwestern Nova Scotia, 1795-1820," Vancouver School of Theology, thesis submission, March 2018.

Gaudet, Rose-Delima. “La place de l’Église catholique aux Îles-de-la-Madeleine” Sessions d’études: Société canadienne d’histoire de l’Église catholique 46 (1979): 99-106.

Karst, Amanda. 2010. Conservation Value of the North Ameriacn Boreal Forest from an Ethnobotanical Perspective. Canadian Boreal Initiative, David Suzuki Foundation and Boreal Songbird Initiative; Ottawa, ON; Vancouver, BC; Seattle, WA.

Labelle, Ronald. “Native Witchcraft Beliefs in Acadian, Maritime and Newfoundland Folklore” Ethnologies 30, no. 2 (2008): 137-152.

Lapierre-Otis, Rita. Angèle des Iles: Pour la suite de son monde. Jonquière (Impression à Cap-Saint-Ignace), à compte d’auteur, 1997.

Laurendeau, Geraldine. Inventaire des savoirs et des connaissances des Pekuakamiulnuatsh sur les plantes médicinales, rapport final. Ressources naturelles Canada. Mars 2011.

Lavoie, Kathia, Julie Mollen, Agathe Napess, Georgette Mestokosho et Priscilla Mestokosho. "Innu-Natukuna: La cueillette de plantes médicinales par des membres de la communauté d'Ekuanitshit" Recherches Amérindiennes au Quebec, vol. 45, no. 2-3. (2015).

Madeleine Doyon-Ferland. "Folk Dances in Beauce County," Journal of American Folklore vol. 67 no. 264 (April-June 1954): 137-47; "Carnavals et deguisements traditionnels en Beauce." and "Rites et voisinage chez trois populations rurales canadiennes (Beauce, Dorchester et Charlevoix)" in Coutumes populaires du Canada francais (Quebec: Les Presses de l'Universite Laval, 1972). Found at Library Archives Canada, General Collection F5419 F4 1972.

Maison Saint-Gabriel: Musee et site historique. "Capsule Historique: Croyances populaires et superstitions au Quebec ou côtoyer le merveilleux."

Marius Barbeau. The Tree of Dreams. Oxford University Press. 1955.

Marius Barbeau. Le Saguenay légendaire. Librairie Beauchemin Limitée. 1967.

Nicole Belmont. Mythes et croyances dans l'ancienne France. Flammarion. 1973.

Niemeyer, Mark. "Henry Wadsworth Longfellow's Evangeline: A Tale of Acadie and the Ambiguous Afterlife of the History of the Acadians." Canadian Review of American Studies/Revue canadienne d'etudes americaines vol. 48, no.2, (2018).

Pearl, Jonathan L. "Witchcraft in New France in the Seventeenth Century: The Social Aspect." Historical Reflections/ Reflexions Historiques, vol. 4, no. 2. (Winter 1977): 41-55.

Pierre DesRuisseaux. Dictionnaire des croyances et superstitions. Éditions Triptyche, 1990.

Podruchny, Carolyn. Making the Voyageur World: Travelers and Traders in the North American Fur Trade. Toronto: University of Toronto Press, 2006.

Podruchny, Carolyn, "Werewolves and Windigos: Narratives of Cannibal Monsters in French Canadian Voyageur Oral Tradition," Ethnohistory vol 51 no.4, 2004.

Ransom, Amy J. "The Changing Shape of a Shape-Shifter: The French Canadian "Loup-garou"." Journal of the Fantastic in the Arts, vol. 26, no. 2 (2015): 251-275.

Robinson, James M. The Nag Hammadi Library: The Definitive Translation of the Gnostic Scriptures Complete in One Volume.

Smallman, Shawn. "Spirit Beings, Mental Illness, and Murder: Fur Traders and the Windigo in Canada's Boreal Forest, 1774 to 1935" Ethnohistory vol 57, no. 4 (Fall 2010): 571-596.

Smith, Isobel. "Man into Animal: Lycanthropy in French and French-Canadian Folklore and Literature." Thesis presented to the University of Alberta, Spring 1985.

Tremblay, Marc. "Le cycle de la chasse-galerie: Etude des variantes significatives, de la diffusion et de la structure d'un conte folklorique canadien-francais." These soumise a l'universite Carleton, Janvier 1996.

Victor-Lévy Beaulieu. Les contes québécois du grand-pere Forgeron a son petit-fils Bouscotte. Éditions Trois-Pistoles. 1998.

W. Branch Johnson. Folktales of Brittany. Methuen & Co. 1927.

Wintemberg, W. J. “French Canadian Folk-Tales”, The Journal of American Folklore 17 no. 67 Published by American Folklore Society (Oct.-Dec. 1904): 265-267.

Intention Announcement from lesorciercanadien - writing a book for Acadian and Quebecois folk practitioners

Hello to all!

With increased interest in this subject matter, and with more people finding my blog and the blog Courir le Loup Garou by Erik Lacharity and Morrigane Feu, I wanted to announce my intentions to the community at large.

I am working tirelessly through my research to write and someday publish a book about my practice for everyone to enjoy! It's coming, but a book of this magnitude requires time and adequate, responsible research to achieve. As I keep posting my knowledge here, know that something more official is coming in the future.

Crossing my fingers we keep getting good resources for us, and one day, see our spiritual heritage on the New Age shelves.

A cover page to motivate me to keep going!

at 500 followers i will gift you my print of st. sebastian with top surgery scars

Everyone go go go reblog i desperately need this print

Holy Saturday’s vigil was lovely, even as I was visiting my in-laws and I didn’t have my altar cabinet or a church nearby who offered the service.

My paschal candle was prepared with my pocket knife with the Cross, Alpha and Omega and the year’s numbers, blessed with holy water and the ashes from the cut up bits of palm frond. I read from the Old Testament and the Gospel of Luke 24:1-12 (since in 2025, we are in Year C of the Lectionnary), read out the Litany of Saints, and played the Excelsis Deo with the ringing bells at around midnight. It was a simple and moving rite, and one that I love to take, since it has a section in the scripts used to undertake a renewal of baptism and vows.

My mom went to a church in St. Ambroise, in Saguenay for her vigil. She brought back a vigil candle, and Lillie was intrigued!

A Happy Easter to all the faithful, and I hope your day is filled with joy and love among your families and friends!

Really Gorgeous Playing Card Decks from Bicycle Cards! An appreciation

Since I've been reading normal playing cards in my folk practice, I didn't want to limit myself to any ordinary deck I'd find in Dollarama or in a cupboard. Like Tarot cards, I want my deck to be gorgeous and evocative! So, here are my favourites, and you all might love looking at these!

Aviary (I own this one and use it for my practice)

Marquis

Jubilee

The Sea King (I lost my ace of spades in this one)

Odyssey

Stargazer New Moon

Stargazer

Stargazer Sunspot

Stargazer Observatory

Voyager

Honorable mention: A Ducale Game. I have no idea how to play it, but the cards evoke really old art styles! Not from Bicycle.

Cultural Centres for French Heritage in Canada

Below are the links for French cultural centres and archives around Canada. Whether you're looking into maritime Acadian culture, Quebecois traditions, Franco-Ontarian culture, Franco-Manitoban history and heritage, there's so much out there for you! Many of these centres host events, music concerts, cultural festivals, art galleries, and research centres to help you learn your roots.

Franco-Ontarian Folklore Centre

Centre for Research on French Canadian Culture at University of Ottawa

The Acadian Centre of the Université Sainte-Anne

Historical Society of Saint-Boniface, Winnipeg, Manitoba

Franco-Manitoban Cultural Centre

Marius Barbeau Centre, Montréal, Québec

Saint Isidore Museum and Cultural Centre, Alberta

Université Sainte-Anne

Centre acadien

Founded in 1972, the Centre acadien has large collections of primary and secondary sources that mainly feature the Acadian and Nova Scotian

https://ccfm.mb.ca/en/

Mighty Peace Tourism

St. Isidore Museum & Cultural Centre - Mighty Peace Tourism

St. Isidore Museum & Cultural Centre – English Situated in the quaint hamlet of St-Isidore, is a museum that depicts the storied heritage of