Hello Still Tender Ones,
Again, Big deep loving breaths. Here. Now. And later.
This might be the most potent, powerful and profound pod in this series…my whole body is still ringing from Carter’s audio offering. Wow…and if the story I shared on the last full moon stirred and touched you in some way, this deeper dive through Carter’s art and voice is a feast. If you are reading this before you listen to this episode a few things to know; these notes will refer to two previous post. The first is the story of the Cailleach at the End/Edge of the World which I told at the last full moon.
The second is a short episode just before this one you might want to listen to as an Introduction to Carter and this pod.
Thank you for your patience as I navigate the audio editing obstacles. My desire is to continue to offer the emergent collaboration podcasts on A year & a Day, and I just don’t know how that will work out. Until it does I shall be pivoting and making lemonade and swearing, maybe crying and for sure employing all my creative resourcefulness to find a way through. And the recording quality might suck…that will change.
And…starting with this post I’m asking now for dedicated patrons for upcoming episodes. If you would like to sponsor any of these episodes taking us through the end of this 13 month cycle. Suggested donation is $250/episode.
Upcoming pods in need of sponsorship, email me to arrange this [email protected]
* 2/1 - full moon in Leo
* 2/17 * new moon in Pisces
* 3/3 - full moon in Virgo
* 3/18 * new moon in Aries
* 4/1 - full moon in Libra
* 4/17 * new moon in Taurus
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The transcript of Carter’s recording is below.
Thank you for your bright listening,
Love,
Tracy
Carter McKenzie (she/her) is a poet and activist, whose most recent collection of poems, The Book of Fire, published by above / ground press. Through imagined voices, often based on specific court cases, this chapbook is a remembrance and exoneration of the victims of the Scottish Witchcraft Act 1563-1736. Of the nearly 4000 accused under that law, 84% were women and girls. These poems are a bridge between the living and the dead. They serve as a way to grieve and understand our connection to those whom the forces of the Reformation attempted to erase, as if they never were.
To order Carter’s extraordinary book, The Book of Fire, please email her directly at [email protected].
***
Carter McKenzie, speaking about the Cailleach, the Crone….
“I’m so glad to be joining Tracy for this focus on the Cailleach for A Year and a Day. Thank you so much for having me, Tracy. I’m going to begin by reading a poem that I wrote in response to Tracy’s telling of the traditional tale of the Cailleach in her cave at the end of the world.
I Am Not Alone Here
What stirs beneath my closed eyes
but a desire to attend to this
passage of dark and light.
Patience.
The moon’s face waning again, the soft shadow
erasure shaping light, my 62 years
in this field of earth and sky.
***
I believe in the possibility of a return of self
like the Cailleach at the End of the World in her black cave,
after the descent of the raven
while she was not looking, while she was stirring the elixir over the fire, the broth
the essence of every living thing,
What makes the grain, the deer, the stones,
she had almost let burn, so bound had she been in her weaving,
Her back now turned away from the loom,
the raven waiting for just this moment, bringing
ruin heaped
on the cold floor, a tearing. A tearing of her weave holding the world together,
the warp and weft
remembering the harvests, the birds and stags, the many grasses,
the green, golds, and earth red before the gray of winter, the mountains she had made,
and lichens and blossoms, heather tops,
breath of the tangible born upon the loom,
ravaged, no longer visible.
***
Yet the thread
she found through grief,
the crimson light of it. She held
the loss in her hands, the thread
reflecting fire. She held it up in the light among the shadows,
a way of making
a way within her, she didn’t know she had.
*** from The Book of Fire by Carter McKenzie (order directly via her at [email protected])
This poem about the Cailleach, the goddess of winter, who must remake that which has been torn to pieces when she looked away, is placed at the end of my collection of poems in the chapbook of poetry, The Book of Fire, published by Above Ground Press in 2024. It is a collection of poems dedicated to the victims of the Scottish Witchcraft Act that was passed in a reformation parliament in 1563 and finally repealed in 1736. During that time, nearly 4,000 people were found to be accused of witchcraft. 84% of those people, at least, were women and girls. This is just in Scotland. There were hunts going on as well in other parts of Europe. And the percentage of women was similar there too. In this case, Scotland had the highest number of people accused during that time of anywhere in Europe and the British Isles. And so this was a female crime, this crime of witchcraft. And two-thirds, it’s estimated, were found guilty. And since it was a capital offense, those found guilty were mostly executed. Their bodies burned after the people had been strangled, or sometimes people burned alive. So mostly there are no graves.
I wanted to bring attention to this history, which I had not known anything about until I found about the story of Lilias Adie, who died while imprisoned under accusations of witchcraft in Fife in 1704. That story became known because a forensic artist had created an image of her face based on a photograph of her skull that was on exhibit at a university in Scotland before it was stolen, the last of her bones disappearing. It was that story that became the portal for me to write these poems for these people, mostly women, for those whose lives were considered to be worthless and expendable, and it seemed right to close the book with the Cailleach, seeing her weaving torn to pieces and then finding a way to begin again, to close the book with her energies. Because though she is known as the Queen of the Dark months of Winter, she does also have the qualities of protection. And it’s that duality that really draws me to her.
I wanted to think about that and share those thoughts with you today because it is about, what is expressed in a Scots word, smeddum, smeddum, S-M-E-D-D-U-M, which is resilience and resourcefulness, and a lot of the women who were accused of witchcraft had smeddum. Smeddum was not a good thing in a patriarchy for women to have. It caused them to be troublemakers, perceived troublemakers. And the Cailleach certainly is connected to that energy.
Also, I want to say that most of those accused in Scotland were in their 60s, late 50s. Most of them were not young. Most of them were not very, very old, but they were in the age of an older woman, an older woman’s tendency to say what she thinks. So the Cailleach, again, is representing that time of life for a woman that is not respected in a patriarchy, that is disdained in a patriarchy. All you have to do is look up the word hag and find out just how much hostility there is to an older woman, as we know our society to be, because patriarchy continues. So I wanted the Cailleach, the idea of what had been torn apart, to come to her own strength and hold these stories for a renewal, a remaking.
As I look at the word Cailleach, I think it’s important to think about the root meaning. And Cailleach in Old Irish means the veiled one, the hooded one. And if you go back further, there’s a relation to the Latin word for cloak. So she is the cloaked one. She is the veiled one. And I feel that veil is connected to her duality. She is clearly a fearsome goddess, an old, old goddess, a queen of the winter, a queen of the departure of the greenness and lushness, a departure of the flowers for the stark outlines of things. But she is not just old, she is of a lineage that has witnessed the beginnings and endings of world after world. She holds both the terrible weather, and protectiveness of the wild, because she is a protector of the wild. She’s a protector of deer in particular. She is also in the final sheaf of corn at harvest time. Her powers are there, assuring fertility for the following harvest while marking the winter that is approaching. She is a warning of that winter. And as I envision her through the stories, I see her ferocity.
In Scotland she is described as having one eye, long white hair, teeth the color of copper, skin that is blue or stone-colored. And she comes for Samhain, November 1st, the beginning of the Celtic winter, and rules the land until Imbolc, which may have its root meeting as in the belly, which is about regeneration, and new life in the belly, which happens on February 1st on St. Bridget’s Day.
She is a giantess. She’s a witch. She is a hag. She is the creator of Alba, of Scotland. She sits on Ben Nevis, throughout the winter, keeping an eye out for Brigid, the arrival of Brigid, the Queen of Summer. And some think of her as the other face of Brigid, but certainly Brigid cannot exist without the Cailleach.
And in the summer months, she washes her plaid in the sea, creating the whirlpool of Coryvrecken, the cauldron of the plaid, a deadly whirlpool. So I think of this presence as anything but reductive, anything but little old lady, and I am drawn to her unapologetic strength that is unapologetically paradoxical.
And I think that even after decades and decades of courageous feminist work, we’re still stuck with patriarchy. And we are still, I believe, I will speak for myself, I still struggle with being unapologetic in my strength. I’ll just speak for myself. And it troubles me that we cannot talk about anger as a valid energy. It has been talked about that way. It has been expressed that way. And there have been different ideas of how anger is alchemized. And I’m not talking about destructive reactionary behavior. I’m just talking about true feeling. I think anger in women has bothered the patriarchy more than anything.
So I believe, I realize as I think about this, that the recovery that the Cailleach experiences in her cave at the end of the world comes from the strength of her duality, which is, you might say, a kind of love, as well as fierce anger, that is in that grief to see what raven did for no other reason than it could. All that she had created shredded to bits. I think that her duality enables her to hold the grief and to find that bright thread that she extracts from the ruin to make again. And it comes from herself, from her smeddum.
I believe this is a phase of life that I am in, being 65, coming through a year in which there was a lot of creative work, shared, and made, and also a year of rupture. For me, a rupture in terms of health. I’m grateful I’m healing, but two major injuries involving a lot of broken bones. Okay, so when I read a tearing, a tearing, I feel my bones tearing. But I’m healing. It’s just I didn’t expect that. And who knows what grief is behind those injuries? I also have lost my father, who died in December. And I know he would not understand this conversation, which pains me to say. I don’t think my mother can understand this conversation. She would try. But there are just so many negative associations. It’s scary if you haven’t thought about it, if you don’t have an example of how those words have been reduced to pejoratives from original, great energy. Words like crone, oh, does that ever make people shudder? Words like hag, of course. Look it up in the dictionary. It’s horrible. No example for how this came to be. Just like the word witch. How things became demonized, not in the dark ages, but during the early part of the Renaissance. In fact, misogyny is a word rooted. It became a term in the Renaissance, used by women who were furiously fighting, being defamed. That was in mid-17th century. It’s not a contemporary term or idea. It’s just been watered down. It’s been made apolitical, but in fact, it is political. I recommend the book, Down Girl, the Logic of Misogyny by Kate Manne, M-A-N-N-E, who argues that sexism, is a branch of patriarchal ideology that justifies and rationalizes a patriarchal social order. And misogyny is distinct as the system that polices and enforces its governing norms and expectations. That’s on page 20. Watch out if you don’t follow those governing norms and expectations. That’s still true. We know this. We know the system of misogyny is quite active, as it was during the times of the witch hunts. Manifested differently, but active. We can thank our Supreme Court for ensuring that continuation of misogyny when it voted, when the Senate voted in a 50-48 vote to accept Brett Kavanaugh as a member of the Supreme Court in 2018, despite sexual assault allegations by Christine Blasey Ford and others. She herself was persecuted for telling the truth of her experience while he was rewarded. And in her persecution, she had to hide. She had to take her children and go into hiding. And as of 2024, she still needed security.
And I’m also thinking of the overturning of Roe versus Wade by the Supreme Court. June 24, 2022. And I’m also thinking about the just-released posthumous memoir by Virginia Roberts Giuffre, Nobody’s Girl: A Memoir of Surviving Abuse and Fighting for Justice, which is about how she was targeted by Epstein and Epstein’s accomplice, Maxwell ( Ghislaine ). A woman who used her gender to lure girls and to trick girls into thinking that they were safe with Epstein, which is repellent. It is to me. This book has sold already. It came out in September of this year, and it sold over a million copies. And though Virginia did not survive, She committed suicide this past spring. She wanted this book to be in the world, and her voice is strong in the book. And it was written for the future, for our future daughters, and for anyone of any gender who is targeted by the patriarchy that relies on a rigid, hierarchical, bi-gender rule for its power. So if you haven’t read that book, I encourage you to find it and read it. It’s difficult, but it’s important.
And as I talk about all these things, I feel a rage. I feel a rage that so much has been permitted that so many people have looked away, that so many have said nothing when they’ve seen conditions and situations in which girls were being targeted. Where did all those girls come from? So, I feel that rage is very connected to love. It is, in fact, what enabled me to write the poems about the victims of the Scottish Witchcraft Act, whom I read about in court cases that were organized and researched by a very important research program in Scotland, the Scottish Witchcraft Survey. It’s based at the University of Edinburgh. And I remember after giving a reading in Portland from this book, someone asking me, how could you stand the pain? How could you be with these stories that are so difficult? How could you sustain that attention? And my answer was my anger. My anger that they had been treated this way, that they had been forgotten, or at least that It was presumed that they would be forgotten. That was how I got through. That was how I took the tearing and the tearing, and that was the bright thread. That was a way of transforming the fire that is a fire of destruction and terror into a fire of medicine. I see that as duality connected to the Cailleach.
When I was 28 years old, I came across a book by Adrienne Rich called A Wild Patience Has Taken Me Thus Far. I was in Midtown Manhattan, I had just moved to that area with my then husband. And I’ve never heard of Adrienne Rich. I don’t know how that happened, but I hadn’t. I was 28 years old. But I picked this book up from a dusty bookshelf, just a slender book, and read it from beginning to end. And then again and again, and came upon a poem that is one of my favorite poems from that book. It’s called Integrity. And in that poem, there is a stanza about anger and tenderness. not as polarities-- and I’m paraphrasing here from memory-- not as polarities, but as angels, both part of the speaker, who in the poem is in her 49th year of life. And that spider is teaching like the spider. She is learning, I should say, to both weave and spin at the same time. She’s learning her capacity through this duality to both weave and spin from her own body. And that includes taking care of the burning of her own skin with salve from her own hands. And I just wanted to remember those words, that poem. Again, it’s called Integrity, and you can look it up. And it is in the book, A Wild Patience Has Taken Me This Far. And I think that is the cardiac for me, in a sense, a wild patience.
Finally, I want to close with remembrance of a woman whom I wrote about, and for whom there is a poem in my book, Book of Fire. Her name I brought up before Lilias Adie. She was accused by her neighbors in her small village in Fife of witchcraft. And the officials were eager to follow through on these accusations by drunken neighbors. So she was imprisoned. And as was the practice, she was interrogated by the men of the Kirk, the men of authority. And she was tortured. One of the ways that they would extract answers from the people they imprisoned to quote unquote prove the guilt of witchcraft was to keep people awake. They didn’t consider that. The law didn’t consider keeping people awake torture, but of course it was. And that was one of the ways she was likely suffering. But what they wanted from her were new names. They wanted new names of people who were allegedly witches. And according to the records, she did not give new names. She gave names, but not new names. She refused. And I wanted to remember her for her courage in the midst of her loneliness, that she had an agency that allowed her to be true to her own integrity. And I wanted to encourage us, may we never face such a situation, but that we can bear witness, we can have integrity, we can use our rage for love. And I think she did that too. Blessings on you all. this new year. And thank you for listening.”
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