by Melanie Fire Salamander
Cinquefoil, campion, lupine and foxglove nod on your doorstep; Nutka rose, salal bells, starflower and bleeding-heart hide in the woods, fully green now. Litha has come, longest day of the year, height of the sun. Of old, in Europe, Litha was the height too of pagan celebrations, the most important and widely honored of annual festivals.
Fire, love and magick wreathe ’round this time. As on Beltaine in Ireland, across Europe people of old leaped fires for fertility and luck on Midsummer Day, or on the night before, Midsummer Eve, according to Funk and Wagnall’s Standard Dictionary of Folklore, Mythology and Legend.Farmers drove their cattle through the flames or smoke or ran with burning coals across the cattle pens. In the Scottish Highlands, herders circumnabulated their sheep with torches lit at the Midsummer fire.
People took burning brands around their fields also to ensure fertility, and in Ireland threw them into gardens and potato fields. Ashes from the fire were mixed with seeds yet to plant. In parts of England country folk thought the apple crop would fail if they didn’t light the Midsummer fires. People relit their house fires from the Midsummer bonfire, in celebration hurled flaming disks heavenward and rolled flaming wheels downhill, burning circles that hailed the sun at zenith.
Midsummer, too, was a lovers’ festival. Lovers clasped hands over the bonfire, tossed flowers across to each other, leaped the flames together. Those who wanted lovers performed love divination. In Scandinavia, girls laid bunches of flowers under their pillows on Midsummer Eve to induce dreams of love and ensure them coming true. In England, it was said if an unmarried girl fasted on Midsummer Eve and at midnight set her table with a clean cloth, bread, cheese and ale, then left her yard door open and waited, the boy she would marry, or his spirit, would come in and feast with her.
Magick crowns Midsummer. Divining rods cut on this night are more infallible, dreams more likely to come true. Dew gathered Midsummer Eve restores sight. Fern, which confers invisibility, was said to bloom at midnight on Midsummer Eve and is best picked then. Indeed, any magickal plants plucked on Midsummer Eve at midnight are doubly efficacious and keep better. You’d pick certain magickal herbs, namely St. Johnswort, hawkweed, vervain, orpine, mullein, wormwood and mistletoe, at midnight on Midsummer Eve or noon Midsummer Day, to use as a charm to protect your house from fire and lightning, your family from disease, negative witchcraft and disaster. A pagan gardener might consider cultivating some or all of these; it’s not too late to buy at herb-oriented nurseries, the Herbfarm outside Fall City the chief of these and a wonderful place to visit, if a tad pricey. Whichever of these herbs you find, a gentle snip into a cloth, a spell whispered over, and you have a charm you can consecrate in the height of the sun.
In northern Europe, the Wild Hunt was often seen on Midsummer Eve, hallooing in the sky, in some districts led by Cernunnos. Midsummer’s Night by European tradition is a fairies’ night, and a witches’ night too. Rhiannon Ryall writes in West Country Wiccathat her coven, employing rites said to be handed down for centuries in England’s West Country, would on Midsummer Eve decorate their symbols of the God and Goddess with flowers, yellow for the God, white for the Goddess. The coven that night would draw down the moon into their high priestess, and at sunrise draw down the sun into their high priest. The priest and priestess then celebrated the Great Rite, known to the coven as the Rite of Joining or the Crossing Rite.
Some of Ryall’s elders called this ritual the Ridencrux Rite. They told how formerly in times of bad harvest or unseasonable weather, the High Priestess on the nights between the new and full moon would go to the nearest crossroads, wait for the first stranger traveling in the district. About this stranger the coven had done ritual beforehand, to ensure he embodied the God. The high priestess performed the Great Rite with him to make the next season’s sowing successful.
In the Middle Ages in Europe, traces of witchcraft and pagan remembrances were often linked with Midsummer. In Southern Estonia, Lutheran Church workers found a cottar’s wife accepting sacrifices on Midsummer Day, Juhan Kahk writes in Early Modern European Witchcraft: Centres and Peripheries, edited by Bengt Ankarloo and Gustave Henningsen. Likewise, on Midsummer Night in 1667, in Estonia’s Maarja-Magdaleena parish, peasants met at the country manor of Colonel Griefenspeer to perform a ritual to cure illnesses.
In Denmark, writes Jens Christian V. Johansen in another Early Modern European Witchcraft chapter, medieval witches were said to gather on Midsummer Day, and in Ribe on Midsummer Night. Inquisitors in the Middle Ages often said witches met on Corpus Christi, which some years fell close to Midsummer Eve, according to Witchcraft in the Middle Ages, by Jeffrey Burton Russell. The inquisitors explained witches chose the date to mock a central Christian festival, but Corpus Christi is no more important than a number of other Christian holidays, and it falls near a day traditionally associated with pagan worship. Coincidence? Probably not.
Anciently, pagans and witches hallowed Midsummer. Some burned for their right to observe their rites; we need not. But we can remember the past. In solidarity with those burned, we can collect our herbs at midnight; we can burn our bonfires and hail the sun.
The Witchcraft Chronicles 
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