One Method for Transplanting Mandrake Roots

Transplanting Mandrake Roots: A Hazardous Adventure for Uninformed Students

Introduction: Embarking on the task of transplanting mandrake roots at the Herbarium can be both thrilling and perilous. However, for students who lack knowledge about the necessary precautions, that thrill is amplified by the many surprises awaiting them. Mandrakes possess potent restorative properties, their dangers are also worth noting but the writer of this tutorial missed that class. In this step-by-step guide, we will explore the process of transplanting mandrake roots from this unique perspective, emphasizing the risks involved and the need for immediate medical attention. Perhaps in the process some important lessons may be gleaned between the lines.

Materials Needed:

  1. Gloves
  2. A sharp garden trowel or shovel
  3. Potting soil
  4. Pots or containers for the transplanted mandrakes
  5. Watering can

Step 1: Uninformed Preparations

  1. Unaware of the dangers, find a suitable location for transplanting the mandrake roots, preferably in a secluded area away from other students or individuals who might be affected by the mandrake’s cry or help the transplanter in case of emergency.
  2. Neglect to wear ear protection, as you are unaware of its importance.

Step 2: Risky Extraction

  1. Approach the mandrake root without any ear protection, unaware of the consequences.
  2. Use the garden trowel or shovel to dig around the base of the mandrake plant, hoping not to damage the roots.
  3. Once the root is exposed, carefully lift the plant out of the soil, unaware of the potential dangers associated with it.

Step 3: Ignorant Transplanting

  1. This Step is best completed without writhing in pain and agony but can be accomplished that way if necessary.
  2. Select a pot or container for the mandrake root without understanding the necessity of proper drainage.
  3. Fill the chosen container with potting soil, underestimating the importance of appropriate planting depth.
  4. Place the mandrake root into the pot, burying it haphazardly without considering the need for stability.

Step 4: Unforeseen Consequences

  1. Unaware of the mandrake’s scream, water the transplanted mandrakes without understanding the risks involved.
  2. Experience the piercing cry of the mandrakes, resulting in petrification or severe discomfort.

Step 5: Seeking Help and Recovery

  1. Realize the grave mistake made and seek immediate medical attention from a knowledgeable individual or head to the infirmary.
  2. Follow the prescribed treatment for petrification or the discomfort caused by the screaming mandrake roots.
  3. Wait patiently for the restorative effects of the medical intervention and recover from the encounter with the mandrakes, reflecting on the importance of proper knowledge and precautions.

Are you related to a Salem witch?



In the age of digital Genealogy it’s not that difficult to find connections.

Is there a family rumour that you have connections to one of the Salem Witch trial victims, or are you just hoping that there might be? Maybe you have relatives originally from the Massachusetts area (that certainly helps) or you recognized a common last name while reading about the events in Salem in 1692? Although discovering a connection between you and the defendants of the trials takes a bit of work, with the online tools and resources available it is easier than ever before.

DISCLAIMER! Genealogy is an immersive and fascinating hobby that can be as simple or complex as you want it to be. Although the entry point may be as simple as a free Ancestry/My Heritage/Wikitree account or an existing family tree hand-drawn by a family member, the amount of work that can go into this kind of research can be extensive when done correctly so don’t expect astonishing results without a decent amount of legwork. But as a jumping-off point looking for a long lost witchy relation is a great start and sometimes you’ll find that a large chunk of the work has already been done for you by some other genealogical aficionado, so lets get started!

Step one is assessing your own heritage (if you haven’t already); do you have British roots or are you firmly American (that is 3rd generation or further back), can you go back as far as finding the birthdays and locations of your great grand parents? If yes, then you are a few steps ahead already. The further back you can go with your own family the more likely it is that someone else has already added them to a family tree shared somewhere so it really helps to go back as far as you can. Ask your family, close and distant for any clues! Any of these clues unlock the possibility of finding that distant connection without that much digging, without them your results will be very limited and it might be that you would need a DNA test to actually find anything at all. So, get a list together of as many surnames (last names and maiden names) from your families history and let’s do a quick name comparison. Below is a list of names of the victims of the Salem witch trials, using your name you can do a search to see if any of your family names match:

First NameLast Name (at birth)Last / Married Name
SamuelAbbe
BenjaminAbbot
NehemiahAbbott
NehemiahAbbott
JohnAlden
Mary(Allen) Toothaker
WilliamAllen
Martha(Allin) Carrier
DanielAmes
DanielAndrews
Mary(Andrews) Cummings
Rebecca(Andrews) Jacobs
Rebecca(Aslett) Johnson
Sarah(Aslett) Cole
Elizabeth(Austin) Dicer
Sarah(Averill) Wildes
Mary(Ayers) Parker
Mehitable(Babrooke) Downing
EbenezerBabson
JosephBailey
JosephBallard
MaryBarker
WilliamBarker
WilliamBarker
ThomasBarnard
Martha(Barrett) Sparks
Elizabeth(Bassett) Richards
Mary(Bassett) Derich
WilliamBassett
JohnBatchelder
EdwardBishop
Rebecca(Blake) Eames
John(Bligh)
Mary(Bliss) Parsons
Elizabeth(Booth) Shaw
DudleyBradstreet
JohnBradstreet
ThomasBrattle
Mary(Bridges) Wheeler
Sarah(Bridges) Price
WilliamBrown
Mary(Buckley) Proctor
GeorgeBurroughs
JohnBuss
RobertCalef
Rebecca(Cantlebury) Woodrow
Ann(Carr) Putnam
RichardCarr
AndrewCarrier
RichardCarrier
Sarah(Carrier) Chapman
ThomasCarrier
BethiaCarter
Hannah(Chandler) Bixby
AnthonyCheckley
EzekielCheever
IsraelCheever
Sarah(Churchill) Andrews
SarahElizabeth
Sarah(Clark) Rice
Susanna(Clarke) Rootes
Mary(Clement) Osgood
Elizabeth(Cogswell) Wellman
Anne(Cole) Benton
Elizabeth(Colson) Hart
GilesCorey
GeorgeCorwin
JonathanCorwin
Isaac(Cummings) Comman,
George(Curwen) Corwin
Abigail(Dane) Faulkner
Elizabeth(Dane) Johnson
FrancisDane
JohnDane
ThomasDanforth
Mary(Dastin) Brown
SarahDastin
Sarah(Davis) Cole
MichaelDerich
Johnde
Rebecca(Dolliver) Dike
WilliamDounton
JohnDurrant
Esther(Dutch) Elwell
NathanielEastman
RogerEastman
AndrewElliot
JosephEmmons
Samuel(Endicott) Endecott
ZerubbabelEndicott
JosephEveleth
Sara(Farnum) Abbot
ThomasFarrar
EdwardFarrington
Abigail(Faulkner) Lamson
Dorothy(Faulkner) Nurse
ThomasFiske
ThomasFiske
WilliamFiske
ThomasFlint
JohnFloyd
Bathsheba(Folger) Pope
AndrewFoster
EphraimFoster
Mary(Foster) Lacy
RoseFoster
ThomasFuller
ThomasFuller
Dorcas(Galley) Hoar
Elizabeth(Gardiner) Howell
BartholomewGedney
EleazarGiles
DorothyGood
MercyGood
WilliamGood
JacobGoodell
NathanGould
MaryGreene
WilliamGriggs
Rachel(Haffield) Clinton
JohnHale
MatthewHarriman
Mary(Harrington) Taylor
Elizabeth(Hathorne) Porter
JohnHathorne
Sarah(Hawkes) Johnson
Deliverance(Hazeltine) Dane
GeorgeHerrick
HenryHerrick
Ann(Higginson) Dolliver
JohnHigginson
Elinor(Hill) Babson
MaryHill
ZebulonHill
AbigailHobbs
WilliamHobbs
Ann(Holland) Burt
Sarah(Hood) Bassett
Sarah(Hooper) Wardwell
JamesHow
ElizabethHubbard
Elizabeth(Hutchinson) Hart
JosephHutchinson
JohnIndian
NathanielIngersoll
Elizabeth(Jackson) Howe
JohnJackson
JohnJackson
GeorgeJacobs
GeorgeJacobs
Margaret(Jacobs) Foster
AbigailJohnson
ElizabethJohnson
Mary(Johnson) Clarke
StephenJohnson
Henry(Keny) Kenney
JohnKimball
Henry(Kinne) Kenny
Mary(Knowlton) Abbe
Mary(Lacy) Kemp
Philip(L'Anglois) English
Mary(Leach) Ireson
Mercy(Lewis) Allen
Sarah(Lord) Wilson
Mary(Lovett) Tyler
Naomi(Lynsey) Maule
Abigail(Martin) Safford
CottonMather
IncreaseMather
ThomasMaule
WilliamMilbourne
RobertMoulton
Elizabeth(Murford) Brown
ThomasNewton
Susannah(North) Martin
NicholasNoyes
Sarah(Noyes) Hale
Mary(Nurse) Tarbell
Rebecca(Nurse) Preston
SamuelNurse
Sarah(Nurse) Bowden
Mary(Osgood) Marston
Elizabeth(Parris) Barron
SamuelParris
JosephParsons
JohnPeabody
BethiaPearson
Mary(Perkins) Bradbury
ThomasPerkins
ZaccheusPerkins
ThomasPerley
WilliamPhipps
RobertPike
Bridget(Playfer) Bishop
IsraelPorter
Eunice(Potter) Frye
SamuelPreston
SamuelPreston
ThomasPreston
Mary(Prince) Elwell
BenjaminProctor
JohnProctor
Sarah(Proctor) Munyan
WilliamProctor
AnnPutnam
EdwardPutnam
JohnPutnam
JosephPutnam
NathanielPutnam
ThomasPutnam
Mary(Reeve) Webster
NicholasRice
JohnRichards
Abigail(Rogers) Dudley
JohnRogers
Abigail(Rowe) Hardy
NathanielSaltonstall
PeterSargent
JohnSawdy
SamuelSewall
Stephen(Sewell) Sewall
SusannaSheldon
Mercy(Short) Marshall
Margaret(Skillings) Prince
Sarah(Smith) Buckley
Sarah(Smith) Eastman
Sarah(Solart) Good
AbigailSomes
Mary(Spencer) Sergent
Martha(Sprague) Mirick
Margaret(Stephenson) Scott
JamesStevens
Mary(Stevens) Whittier
Mary(Stevens) Parker
Mary(Stevens) Fitch
WilliamStoughton
TimothySwan
JohnTarbell
AllinToothaker
MargaretToothaker
Martha(Toothaker) Emerson
RogerToothaker
Mary(Towne) Estey
Rebecca(Towne) Nurse
Sarah(Towne) Cloyes
PeterTufts
Hannah(Tyler) Buswell
JoannaTyler
JosephTyler
Martha(Tyler) Geer
Mary(Tyler) Bridges
Alice(Unknown) Parker
Ann(Unknown) Pudeator
Ann(Unknown) Foster
Frances(Unknown) Hutchins
Jane(Unknown) Lilly
Joanne(UNKNOWN) Braybrook
Lydia(Unknown) Dustin
Martha(Unknown) Corey
Sarah(UNKNOWN) Bibber
Sarah(Unknown) Pease
TitubaUnknown
Wilmot(Unknown) Redd
HezekiahUsher
Rachel(Varney) Vinson
Mary(Walcott) Hardwood
Mary(Wardwell) Wright
SamuelWardwell
MaryWarren
Sarah(Warren) Osborne
AbrahamWellman
IsaacWellman
Abigail(Wheeler) Barker
JosephWhipple
NathanielWhittier
Phebe(Wildes)
Sarah(Wildes) Bishop
Ruth(Wilford) Ayer
JohnWillard
SamuelWillard
AbigailWilliams
Sarah(Wilson) Preston
WaitStill
Ann(Wood) Bradstreet
Mary(Woodrow) Sibley

Make a note of any possible name matches (again, if you know their history you will find it much easier to discover potential connections) to do a further search on one of these websites for each possible match. Using your ancestors name and any further info you might have (like birth dates, locations) try looking for records of them on these websites:

Ancestry Search

My Heritage Search

Familysearch Search

FindMyPast Search

If you come up with meaningful results from any of these searches, make a note of these as well – results that match your ancestor are a great place to begin searching for that connection. So let’s continue!

A quick aside – I use Wikitree to codify all of my completed research, it is public and free, basically one giant shared tree that you are trying to connect your own history to. Also, it requires sources and has a community that tries to ensure the entries are legit (people will call you out if you haphazardly add some relations without providing your proof).

Ancestry, My Heritage,FindMyPast and Familysearch are also great resources – with only the last one being free to use. The databases they have are much larger than the completed profiles on Wikitree so searching for an ancestor by name is more likely to yield results with those resources.

First of all, lets see if anyone has already entered your relative before on Wikitree (if your previous searches on the other sites gave you any potential matches you might have found them already). If another genealogist has entered your ancestor (or a shared ancestor) then your connection will be as simple as filling in the blanks that lead you to them! Try the Wikitree Search to see if they are listed on the site.

At this point it all depends on how far back into history you can reach with your existing information, again the further back you know your own ancestors history the more likely it is that they already exist on some tree somewhere else, even if they are just mentioned as a vague sibling, aunt or other relation. No luck finding matches? You have two paths now; go back to ANY family you can to find out those ancestor names; uncles, cousins, grandparents, put down every detail you can scrounge together to see if there a possibility of unearthing that history – basically in most cases you will somehow need to identify your Great Grandparents and find some record of them if you hope to get farther back in time. And the other path? DNA. If all potential leads have failed or you simply cannot gather enough details to figure out who your great grandparents were then an Ancestry DNA test might be your only option. I suggest Ancestry because for this purpose they have the largest user base of potential matches, it wouldn’t really make sense to go anywhere else for an initial dip into DNA Genealogy. Now before you do that ask yourself a few questions…

Is there a chance you don’t have any early American or British ancestry? Are you sure you’ve spoken with every possible lead to finding details about your ancestors?

If you did manage to find an ancestor matching a surname in the previous list it would be a good idea to go back to your notes now and see how likely a crossover match could be. Perhaps there is a Massachusetts connection, perhaps a family tree that has been shared can offer a link going further back. Here are a few of the Salem witches who have known descendants – finding a direct connection to them may be more likely than those whose lines have died out since then:

  • Rebecca Nurse: Rebecca Nurse was accused of witchcraft and hanged in July 1692. She had eight children, and many of her descendants have been identified. https://www.wikitree.com/wiki/Nurse-32
  • John Proctor: John Proctor was accused of witchcraft and hanged in August 1692. He had three children, and some of his descendants have been identified. https://www.wikitree.com/wiki/Proctor-736
  • George Jacobs Sr.: George Jacobs Sr. was accused of witchcraft and hanged in August 1692. He had several children, and some of his descendants have been identified. https://www.wikitree.com/wiki/Jacobs-1673
  • Sarah Good: Sarah Good was accused of witchcraft and hanged in July 1692. She had a daughter named Dorcas, and some of Dorcas’s descendants have been identified. https://www.wikitree.com/wiki/Solart-6
  • Elizabeth Proctor: Elizabeth Proctor, the wife of John Proctor, was accused of witchcraft but was not convicted. She had six children, and some of her descendants have been identified. https://www.wikitree.com/wiki/Bassett-1100
  • Sarah Wildes: Sarah’s nonconformist reputation and prior offenses may have made her an easy target – animosity among her in-laws most likely led to the initial accusation. Hanged as a witch, she died on 19 Jul 1692 at Proctor’s Ledge, Gallows Hill, Salem, Massachusetts Bay. https://www.wikitree.com/wiki/Averill-34

The entire list is available here on Wikitree where there are several Salem-related projects that could shed some light on your connections – it may be that following their lineages forward in time might also illuminate other relationships that you couldn’t see during your initial search and the details collected for these projects are fascinating reads all on their own (even if you can’t find that illusive ‘gateway’ ancestor). These Wikitree entries also have any known DNA relatives that were added to their bio’s so if you do go the DNA path it would be possible to upload your results to Wikitree and see if any matches pop up.

Hopefully this little sojourn into Genealogy will awaken some interest in your forebears, part of the mystique of this pastime is delving into the lives of those who came before you – the experiences they might have gone through that brought to this very moment in time and the

Vegur Visir, the Norse symbol that guides the way

The word “Vegvisir” is derived from two Icelandic words, “Vegur” meaning “way” or “path,” and “visir,” meaning “pointer” or “guide.” The symbol is composed of eight rune staves that radiate outward from a central point, and it is surrounded by a circular frame. The eight staves are said to represent different directions or paths that a person may take in life. The symbol is sometimes referred to as a “Nordic compass” because of its ability to guide individuals through rough seas or unfamiliar territories. Some scholars have suggested that the symbol may have been inspired by the runic compass, a tool used by Norse navigators to determine the direction of the wind and whose creation likely predates the Vegvisir design.

The earliest known reference to the Vegvisir symbol comes from a manuscript called the Huld Manuscript, which dates back to the 17th century. The manuscript includes a drawing of the Vegvisir symbol along with a brief description of its purpose as a guide for travelers. The Vegvisir is believed to be derived from Norse mythology and symbolism, specifically the runic alphabet and the Icelandic magical staves. The symbol does not contain specific letters from the traditional runic alphabet, nor is it meant to be read or deciphered like a written text. Instead, the symbol is composed of a series of interconnected lines and symbols that are believed to represent different aspects of the natural world and the spiritual realm.

The Huld manuscript, also known as the Galdrabók, is a 17th-century Icelandic grimoire, a book of magic spells and incantations. While it contains a description of the Vegvisir symbol, the manuscript does not provide a specific timeframe for the symbol’s creation or use.

However, based on the style and motifs of the Vegvisir symbol, as well as its association with Norse mythology and culture, it is generally believed to date back to the medieval period, specifically the Viking Age, which lasted from the 8th century to the 11th century AD. The exact origin of the Vegvisir remains uncertain, but it is likely that it was used by Norse sailors and travelers to guide their journeys through difficult terrain and stormy seas, where navigation was a matter of life and death.

The eight directions on the Vegvisir compass are not the traditional North, South, East, and West that we are familiar with today. Instead, the eight directions are believed to represent different paths or directions in life.

While there is some variation in the interpretation of the eight staves, they are generally thought to represent the following:

  1. North – Represents winter and the power of resistance and endurance.
  2. Northeast – Represents the power of progress, regeneration, and rebirth.
  3. East – Represents spring and the power of beginnings and renewal.
  4. Southeast – Represents the power of growth, prosperity, and fertility.
  5. South – Represents summer and the power of abundance and success.
  6. Southwest – Represents the power of harvest, fruition, and reaping what you sow.
  7. West – Represents autumn and the power of endings, closure, and rest.
  8. Northwest – Represents the power of challenges, adversity, and the need for perseverance.

Together, these eight staves are believed to provide guidance and direction to those who seek it, helping them navigate through life’s challenges and find their way home.

The symbolic meaning behind each stave of the Vegvisir symbol can vary depending on the interpretation, but here are some commonly associated meanings:

  1. The First Stave: This stave is said to represent the beginning of a journey or new chapter in life. It symbolizes creativity, inspiration, and the spark of life that sets us on our path.
  2. The Second Stave: This stave is associated with the power of intuition, inner strength, and inner guidance. It is believed to help individuals find their way through difficult times, relying on their own inner wisdom and instincts.
  3. The Third Stave: This stave represents courage, strength, and the ability to overcome obstacles. It is believed to give individuals the strength to persevere through challenges and to overcome their fears.
  4. The Fourth Stave: This stave is associated with the power of healing, both physical and emotional. It is believed to help individuals find balance and harmony in their lives, promoting physical and emotional health.
  5. The Fifth Stave: This stave is associated with the power of creativity and new beginnings. It is believed to help individuals tap into their own creative potential and to bring new ideas and projects to life.
  6. The Sixth Stave: This stave represents the power of protection and defense. It is believed to provide a shield against negative energies or harmful forces, helping individuals feel safe and secure.
  7. The Seventh Stave: This stave represents the power of renewal and regeneration. It is associated with the changing seasons and the cycle of life, symbolizing the need to let go of the old to make way for the new.
  8. The Eighth Stave: This stave represents the power of perseverance and determination. It is associated with the challenges and difficulties of life, reminding individuals to stay strong and to never give up on their goals.

And how would the Vegvisir symbol be incorporated into a ritual or practice?

Well that is open to your own interpretation and goals for your ritual, some practitioners may choose to incorporate the Vegvisir into a larger ritual or ceremony that is designed to honor the gods or connect with the spiritual realm. Others may simply use the symbol as a focus for meditation or visualization.

Overall, the key to meditating on the Vegvisir symbol is to approach it with an open mind and a willingness to receive guidance and inspiration. Whether through visualization, deep breathing, or other meditative techniques, the Vegvisir can serve as a powerful tool for connecting with your inner wisdom and finding direction on your path.

Here are a few examples:

  1. Symbolic Meaning: Each stave has a symbolic meaning associated with it, such as endurance, renewal, prosperity, and perseverance. By focusing on these meanings, individuals can gain insight into their current situation and find direction for their path forward.
  2. Intuitive Guidance: The Vegvisir symbol is believed to have a mystical quality that can provide intuitive guidance to those who seek it. By meditating on the symbol, individuals may be able to receive insights or inspiration that can help them make important decisions or navigate difficult situations.
  3. Spiritual Protection: The Vegvisir is also believed to provide spiritual protection to those who wear it or have it nearby. It can serve as a talisman to ward off negative energies or evil spirits, and to provide a sense of security and strength.
  4. Connection to Nature: The eight staves of the Vegvisir are associated with the natural world, such as the changing seasons and the four elements of earth, air, fire, and water. By connecting with these natural forces, individuals may be able to gain a greater sense of harmony and balance in their lives.

So the guidance that the symbol can provide are dependent on how you wish to use it, and for better or worse the dearth of historical information that survived means it is up to us to interpret its benefit. One easy way to get started is a Vegvisir Coin, a talisman that you can always keep with you on your journeys both near and far.

So you pulled the Tower…

Yes. The sky is falling. Yes. Nothing will be as it once was. Yes, although most Tarot readers will profess that all cards have a duality, they also secretly agree that the Tower is THE WORST. But wait. Let’s unpack that a bit before you run away screaming. What exactly is the Tower?

“The Tower” is a Major Arcana Tarot card that is often depicted as a tall, narrow tower being struck by lightning, causing its top to crumble and people to fall out. It exists in almost all modern Tarot Decks.

In traditional interpretations, “The Tower” represents sudden upheaval, chaos, and destruction. It can indicate a major crisis or disaster that shakes the very foundation of your life, and may result in feelings of shock, fear, and loss. However, it’s important to remember that even though this card can be frightening, it can also be a catalyst for positive change and transformation.

“The Tower” encourages us to be prepared for unexpected events and to face the truth, even if it’s painful. It can also serve as a wake-up call to reassess our values and priorities, and to let go of things that no longer serve us.

It is generally believed that the card was first included in the Tarot de Marseille, a French Tarot deck that dates back to the 17th century. The Tarot de Marseille was one of the first Tarot decks to include a standardized set of Major Arcana cards, which included “The Tower. “The Tower” card was not included in the Visconti-Sforza Tarot deck, one of the oldest surviving Tarot decks, created in the 15th century in Italy. It is a 78-card deck that includes the four suits of the Minor Arcana (swords, cups, wands, and coins) as well as the 22 cards of the Major Arcana. However, the specific cards in the Major Arcana vary slightly from later Tarot decks, and “The Tower” card is not among them.

Some Tarot scholars believe that the closest equivalent in the Visconti-Sforza deck is the card called “La Saetta,” which means “The Lightning” in Italian. “La Saetta” depicts a hand emerging from a cloud and holding a bolt of lightning, which is striking a castle or tower. While the imagery is not identical to “The Tower,” it does share some similar themes, such as sudden upheaval, destruction, and unexpected events. That’s an ever-so-brief history, but what about the panic the card tends to illicit?

Well, “The Tower” is absolutely considered one of the most challenging Tarot cards to receive in a reading. Here are some reasons why this might be true:

  1. Sudden upheaval: As mentioned earlier, “The Tower” can indicate sudden and unexpected events that can cause upheaval and chaos in our lives. This can be difficult to deal with, especially if we feel like we have no control over the situation.
  2. Destruction: “The Tower” is often associated with destruction, which can be frightening and unsettling. It can be hard to imagine a positive outcome when everything around us is crumbling.
  3. Loss: In addition to physical destruction, “The Tower” can also represent emotional or spiritual loss. This can be especially difficult if we are attached to the things or people that we are losing.

But stepping back and assessing it’s subjective meaning, it’s important to remember that the Tarot is not inherently good or bad – it’s simply a tool for self-discovery and growth. Here are some reasons why receiving “The Tower” in a Tarot reading might not necessarily be a bad thing:

  1. Transformation: “The Tower” can be a powerful catalyst for transformation and growth. When everything around us is falling apart, it can be an opportunity to reassess our values, priorities, and beliefs, and to make positive changes in our lives.
  2. Awakening: Sometimes, we need a wake-up call to realize that we are stuck in a rut or living our lives in a way that is not aligned with our true selves. “The Tower” can be a powerful wake-up call that helps us see things more clearly and take action to create a better life.
  3. Liberation: When we let go of the things that no longer serve us, we can experience a sense of freedom and liberation. “The Tower” can be an opportunity to release old patterns and beliefs that are holding us back, and to embrace a new way of being.

So can you be serenely subjective when someone gives you a second glance as they pull the Tower during your reading? Well, that’s up to you but remember that if you can’t glean meaningful insight from your reading then perhaps you aren’t open enough to find that message or it isn’t a lesson that you want to hear yet. There is some merit to the idea that ‘the harder the truth, the more important its message’ so a fear-inspiring card like the Tower might be the revelation that no one asks for but everybody needs.

You can peruse our Tarot Card section, and maybe you’ll get lucky and draw the Tower one day!

Tarot Overview

Tarot is a form of divination that uses a deck of 78 cards to gain insight into the past, present, and future. The tarot deck is divided into two main categories: the Major Arcana, which consists of 22 cards that represent significant life events and archetypes, and the Minor Arcana, which consists of 56 cards that are divided into four suits (Wands, Cups, Swords, and Pentacles) and represent everyday experiences and situations.

Tarot readings are typically performed by a reader who shuffles the deck and lays out a spread of cards, each card representing a specific meaning or aspect of the situation being examined. The reader then interprets the cards and their positions in the spread to gain insight and guidance for the person receiving the reading.

It’s important to note that tarot readings are not a form of fortune-telling, but rather a tool for self-reflection, introspection, and gaining insight into one’s own thoughts, feelings, and behaviors.

The Tarot Deck: Origins and Evolution

The tarot deck is a powerful tool for divination, self-reflection, and introspection. While its exact origins are shrouded in mystery, it is believed that the tarot deck was first created in the 15th century in Italy. Over time, the tarot deck has evolved, with new decks and interpretations being created by artists and readers all over the world. In this article, we’ll explore the history of the tarot deck, its origins, and how it has evolved over time.

Origins of the Tarot Deck

The origins of the tarot deck are not entirely clear, but it is believed to have been created in the 15th century in Italy. The first known tarot deck, the Visconti-Sforza deck, was commissioned by the Duke of Milan in the 1440s. This deck consisted of 78 cards, divided into two main categories: the Major Arcana and the Minor Arcana.

The Major Arcana consisted of 22 cards, each depicting a different archetypal figure or significant life event. The Minor Arcana consisted of 56 cards, divided into four suits (Wands, Cups, Swords, and Pentacles), with each suit representing a different aspect of life (creativity, emotions, intellect, and material possessions).

The tarot deck was originally created as a game, much like modern playing cards. It wasn’t until the 18th century that the tarot deck began to be used for divination and spiritual purposes.

Some Differences between the Original Italian Deck and Modern Decks

While modern tarot decks generally follow the basic structure of the original Italian deck, there are some notable differences between the two. Some of the differences include:

  1. The Suits: In the original Italian deck, the suits were called Batons, Cups, Swords, and Coins, rather than Wands, Cups, Swords, and Pentacles.
  2. The Court Cards: In the original Italian deck, the court cards consisted of King, Queen, Knight, and Page, rather than King, Queen, Knight, and Page or Princess.
  3. The Major Arcana: The original Italian deck did not have titles or numbers on the Major Arcana cards, instead relying on the images themselves to convey their meanings. In contrast, modern decks usually include titles and numbers on the Major Arcana cards.
  4. The Illustrations: The original Italian deck featured simple, unadorned illustrations, while modern decks often feature complex, highly detailed illustrations.

Evolution of the Tarot Deck

Over time, the tarot deck has evolved, with new decks and interpretations being created by artists and readers all over the world. Some of the most significant changes to the tarot deck include:

  1. The Rider-Waite Deck: The Rider-Waite deck, also known as the Rider-Waite-Smith deck, was created by artist Pamela Colman Smith and writer Arthur Edward Waite in 1909. This deck is one of the most popular and influential tarot decks in use today, and it introduced many new symbols and interpretations to the tarot.
  2. The Thoth Deck: The Thoth deck was created by artist Frieda Harris and writer Aleister Crowley in the 1940s. This deck is heavily influenced by Crowley’s occult beliefs and includes many new symbols and interpretations.
  3. The Marseille Deck: The Marseille deck is one of the oldest and most traditional tarot decks in use today. It is believed to have been created in the 16th century and features simple, unadorned illustrations.

If you are interested in exploring Tarot further check out our extensive Tarot Section – in store we have one of the largest selections in Canada. Wild Craft also has the good fortune to host our very own Tarot reader every Saturday (almost), Renate has been reading cards for over fourty years and is available Saturdays from 12pm-4pm. Drop in or schedule a reading (recommended, some weekends she books up quickly) for your next visit! Call us at 250-833-0458 to get your name on the list.