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May 2024 Grey Matters

Grey Matters

May 2024

Table of Contents

1.) Highspire Campus Opening 2026

2.) Two Wizards Talk Resumes

3.) New Core Class Addedd

4.) Hoodoo Class Refreshed

5.) GSW Supports Earth Day

6.) The Magic of the Bard

7.) Bones

8.) Garlic Butter Magick

9.) Beginnings

10.) May 2024 Astrological Forecast

11.) Wortcunning Dept Crossword


Highspire Campus Opening 2026

By Headmaster Kingsley

The Grey School of Wizardry, in a significant evolution from its renowned online presence, is

thrilled to unveil our Highspire Campus, slated to open in 2026. This initiative marks a transformative leap, transitioning from the virtual to the tangible, and invites learners to immerse themselves in a richly interactive educational environment. Set against the backdrop of our enchanting campus in Whitehall, New York, GSW pupils will be given the opportunity to learn and live at Highspire manor, taking their studies in modern Wizardry to a new level.

Find our more or apply today at


Two Wizards Talk: Season 3 Episode 2

By Dean Meighen

After a bit of a hiatus while your Headmaster and Dean of Curriculum were deeply absorbed in the work required to launch the website, restructure the Majors and Minors, and sundry other important tasks, we have resumed Two Wizards Talk!

You can listen at while we discuss all the recent happenings and changes at GSW, as well as a bit about the recent eclipse.


New Core Class

By Dean Meighen

Greetings, Apprentices one and all!

We are pleased to announce a new addition to the Core Classes here at GSW!

The class “Colors of Magick” has been extensively updated and rewritten with new information that will guide the Year 1 Apprentice to an understanding of the 16 Departments as well as the kind of work and study engaged in by Wizards of a given Color. Having completed this class, a new Apprentice will be in a solid position to select a Major and/or Minor for themselves at Year 2.

It should be noted that, as a Core Class, Apprentices currently at Year 1 will need to complete the class to reach Year 2. However, Apprentices currently at Year 2 or above will not be prompted to do so. Regardless, completion of “Colors of Magick” will be required for graduation, so all Apprentices above Year 1 are recommended to take it as soon as possible. For more advanced Apprentices who have already selected a Major and Minor, the class will be a brief refresher and reminder that will not be a significant detour from their planned studies. For Year 1 Apprentices, this class will be a valuable addition, aiding their journey into the trade of Wizardry.


Basics of Hoodoo: Working with the Ancestors

By Grey Matters Staff

Unlock the Wisdom of Your Ancestors!

Are you drawn to the practice of Hoodoo and its traditions? Eager to deepen your connection with your ancestors?

Well, you're in luck! Our class "Basics of Hoodoo: Working with the Ancestors" is now live and refreshed!

In this course, you'll delve into the timeless wisdom of the Hoodoo tradition, exploring the sacred bond between practitioner and ancestor. Building upon the foundational knowledge from our "Introduction to Hoodoo: History and The Ancestors" course, you'll embark on a transformative exploration of ancestral exploration and ritual.

What You'll Learn:

  • Creating an Ancestor Altar: Discover the art of crafting a powerful Ancestor altar within your own home, creating a sacred space where you can commune with the spirits of your lineage.

  • Honoring Ancestors: Learn how to honor your ancestors with reverence and respect, tapping into their wisdom and guidance.

  • Petitions, Prayers, and Invocations: Learn of petition writing, prayer, and invocation in Hoodoo tradition, harnessing their potent energy to invoke blessings and protection from your ancestors.

This Year 2 course is worth 3 credits and requires the completion of

"Introduction to Hoodoo: History and The Ancestors" to enroll.

Be sure to look it up in the course catalog today!


GSW Supports Earth Day

By Grey Matters Staff

Today, the Grey School of Wizardry proudly participated in Earth Day festivities by helping to clean up around the Village of Whitehall with our neighbors and friends.

A big shout-out to CHSC (The Creating Healthy Schools & Communities initiative) for helping our Whitehall Community! Whether you're a GSW member or not, Earth Day is a perfect opportunity to contribute positively to our planet.

(Pictured: Magister Arthur, Apprentice James, and Headmaster Kingsley)


The Magic of the Bard: Seekers of Wisdom, Learning, and Magic

By Prefect Dega

In the Celtic tradition, spells were seen as the result of highly concentrated willpower. They were expressions of 'the beautiful violent will,' as modern writers have described it, exerted upon the person or object one wished to enchant or influence.” 

- Lewis Spence, commenting on Celtic Spells and Charms (Spence, 1945)


In the modern day, the Bard was often regarded as a poet or musician (Minatani, The Way of the Bard: Guardians of the Celtic Tradition, 2023). According to some sources, Celtic bards were considered a special class of Druids or masters of magic (Spence, The Magic Arts in Celtic Britain, 1945, p. 61). Another argument suggested that while classical sources differentiated between Bards and Druids, native Celtic recorded sources did not (Ellis, 1994, p. 207). However, it was undisputed that Bards held a status due to their specialized learning equal to that of warriors, Druids, and other highly skilled craftsmen (Freeman, 2006, p. 95). 

Legends even suggested that Bards possessed supernatural powers, with some claiming that a particularly powerful satire could even kill its victim (Freeman, 2006, p. 139). As the Bards were the last remnants of the Druids, this article focused on the surviving records of Bardic magic. O’Curry related that “part of the training of the Irish Bards was the learning of magical incantations, the use of which was certainly a Druidic office” (Spence, The Magic Arts in Celtic Britain, 1945, p. 128). The aim of this article was to introduce the subject of Bardic magic, providing a starting point for further research.


Definitions were crucial for researchers seeking to understand ancient texts written in native languages. By examining historical records from local historians or Bards documenting their craft, the following definitions were provided for the reader’s reference. While general in nature, these definitions aimed to distinguish the specific intent behind the magic discussed.

Bricht – A magical spell. Spence explained that among the Gaelic-speaking Celts, the term "bricht," meaning 'magical spell,' was used to signify a spell or charm in a more ceremonial sense (Spence, The Magic Arts in Celtic Britain, 1945, p. 63).

Geas – Spence detailed that in the Gaelic or Irish tongue, the appropriate word for spell or taboo was "geas," derived from the word "guidh," meaning 'to entreat,' suggesting its original association with the idea of prayer or supplication (Spence, The Magic Arts in Celtic Britain, 1945, p. 58).

Orth – An alternative word for spell (Spence, The Magic Arts in Celtic Britain, 1945, p. 58).

Obaidh – An incantation (Spence, The Magic Arts in Celtic Britain, 1945, p. 58).

A Touch of Magic to Start – Finn, Finegas the Bard, and the Salmon of the Pool of Fec

According to scholar Stopford Brooke, there were three distinct cycles of Irish story-telling: Mythological, Legendary, and Romanic (Fenian) (Rolleston, 1910, pp. xix-xxii). In the third category, this author drew attention to the third, Romanic cycle, concerning one Finn mac Cumhal, who magically became wise during his tutelage with Finegas the Bard (Rolleston, 1910, p. 113). Before touching on more technical aspects of Bardic magic, I thought to start with the tale of Finn and the Salmon of Knowledge; the Salmon of Knowledge in ancient times was one of the Immortals that could be eaten and yet still live (Rolleston, 1910, p. 113).

T.W. Rolleston related the tale:

“Now it is to be told what happened to Finn at the house of Finegas the Bard. Finn did not deem that the time had come for him to seize the captaincy of the Fianna until he had perfected himself in wisdom and learning. So on leaving the shelter of the old men in the wood he went to learn wisdom and the art of poetry from Finegas, who dwelt by the River Boyne, near to where is now the village of Slane. It was a belief among the poets of Ireland that the place of the revealing of poetry was always by the margin of water…for there was an old prophecy that whoever should first eat of the Salmon of Knowledge that lived in the River Boyne, should become the wisest of men” (Rolleston, 1910, p. 113).

Drawing from Rolleston, Finegas the Bard lived near the River Boyne and waited for seven years to catch the Salmon of knowledge (Rolleston, 1910). The day finally came when Finegas caught the Salmon and ordered Finn to cook it up for him but not to eat a bit of it. However, when cooking the Salmon, Finn managed to burn himself, and like anyone reacting to a burn, quickly put his thumb into his mouth (Rolleston, 1910, p. 114). After cooking the Salmon, he brought it to his master, “But when Finegas saw him coming with the fish, he knew that something had chanced to the lad, for he had been used to have the eye of a young man but now he had the eye of a sage” (Rolleston, 1910, pp. 113-114). 

While under the tutelage of Finegas, Finn learned of the three things that made a poet: Fire of Song, Light of Knowledge, Art of Extempore Recitation (Rolleston, 1910); however, after the thumb-burning incident, Finegas spoke that he could teach Finn no more and offered a blessing and hope for victory.

With this romantic tale, we learn what was known in Ireland as the ‘thumb of knowledge’ which was “…associated with the vision of a supernatural kind” (Spence, The Magic Arts in Celtic Britain, 1945, p. 64). Philip Freeman added “Thereafter, whenever Finn needed wisdom – poetic or otherwise – all he had to do was suck his thumb” (Freeman, 2006, p. 140). Furthermore, when a sorcerer desired ‘the sight,’ he would press one of his teeth with his thumb (Spence, The Magic Arts in Celtic Britain, 1945). Lewis Spence clarified the connection of the tale of Finn and the use of magic:

“‘The Salmon of Knowledge’ alluded to in these legends occupied a somewhat important position in the Magic of the British and Irish Celts. This mysterious fish acquired mystical lore through eating the nuts of the divine hazel tree which conveyed to the eater knowledge of ‘everything that was in the world.’ These nuts fell from the trees into a well situated beneath them and were regarded as the food of the gods. Druids and magicians sought anxiously for the Eo Feasa, the Salmon of Knowledge, in the hope of partaking of its flesh and thus acquiring universal wisdom’” (Spence, The Magic Arts in Celtic Britain, 1945, p. 64). 

While many of the old tales seemed too fantastic to believe, they helped forge memories for future generations to tap into. For example, J. A. MacCulloch argued, “The survival of the belief in spells among modern Celtic peoples is a convincing proof of their use in pagan times, and throws light upon their nature. In Brittany they are handed down in certain families, and are carefully guarded from the knowledge of others” (Ellis, 1994, pp. 249-250). According to Peter Ellis, “The common name for a magician in Ireland was corrguinech and his art, magic or sorcery, was corrguine” (Ellis, 1994, p. 248). Here, this author presents some of the more fascinating and well-known forms of Irish corrguine.

Specific Examples of Bardic Magic

It may surprise many that the Celtic peoples had a much developed and intricate usage of magic. For example, the Celts used iron to destroy or neutralize evil, stones in healing, folk remedies for sickness, counter spells, disenchantment methods, and love charms (Spence, The Magic Arts in Celtic Britain, 1945, pp. 64-71). However, some magics stand out for special attention.

Imbas Forosnai – “Illumination of Wisdom”

According to Philip Freeman, Bards had supernatural means to increase their skills, “One of the most famous was a ritual known as the imbas forosnai, or the ‘illumination of wisdom’” (Freeman, 2006, p. 140). This ritual included first having the Bard chew on a raw piece of the flesh of a pig, dog, or cat; second, the Bard placed a stone by the door and proceeded to chant a hymn to the old gods; thirdly, the Bard needed to sleep for several days with his palms pressed against his cheeks (Freeman, 2006, pp. 140-141). From this, the Bard looked to receive a “vision from the supernatural world” (Freeman, 2006, p. 141).

Another scholar, Lewis Spence, argued that imbas forosnai, “divination by holding the cheeks,” was associated with the election of an Irish King (Spence, The Magic Arts in Celtic Britain, 1945, p. 98). In this report, the Bard chewed raw flesh from a white bull, putting his hands on his cheeks, while four druids chanted over him rendering his witness ‘truthful’ (Spence, Druids: Their Origins and History, 1949, p. 98). Afterward, Spence continued, “He then [Bard] saw in a vision the person who should be elected king and what he was doing at the moment” (Spence, Druids: Their Origins and History, 1949, p. 98). It seems that once there was a divination to determine leadership, transformed as the society of the Celts also changed into personal and professional enlightenment.

Death Magic and the Power of Satire

In modern times, public figures can be checked through radio, television, Internet, and other means of multimedia formats; in ancient times, rumor and word-of-mouth were equally powerful. However, the power and status of a Bard and his words carried magical weight. Spence detailed, “With the Celts, as with other peoples, the spell appears as the resultant of the exercise of highly concentrated willpower. It was the expression of ‘the beautiful violent will, as it has been called by a modern writer, exerted upon the person or object it was desired to enchant or influence” (Spence, The Magic Arts in Celtic Britain, 1945). 

As words were the proficient medium of the Bard, Peter Ellis clarifies: “In the Highlands similar charms are found and are often handed down from male to female, and from female to male. They are also in common use in Ireland. Besides healing diseases, such charms are supposed to cause fertility or bring good luck, or even to transfer the property of others to the reciter, or, in the case of darker magic, to cause death or disease. 

In Ireland, sorcerers could ‘rhyme either a man or beast to death’ and this recalls the power of satire in the mouth of the fili or Druid. It raised blotches on the face of the victim or even caused his death” (Ellis, 1994, p. 250). While the methodologies to cause a person to fall to such a calamity are beyond the scope of this article, not to mention ethical concerns; this should demonstrate the power not only of satire to right the wrongs in ancient times but to highlight the magical skills of Bards as well. From this, this author presents other examples of powerful Celtic magic.

Fe-fiada – “Cloak of Invisibility”

An interesting magic drawn from Bard writings includes the ability to use the powers of invisibility to protect the Celts from their enemies which they called dicheltair or fe-fiada (Ellis, 1994, p. 248). For Ellis, fe-fiada became synonymous with the term ‘mantle of protection’ (Ellis, 1994). According to Spence, the invisibility enchantment was called fith-fath or fath-fith (Spence, The Magic Arts in Celtic Britain, 1945, p. 59). Spence clarifies further, “Among the more potent and important enchantments of the Celts was that known as fith-fath or fath-fith. It was employed to bring about invisibility and is still believed in to some extent in the more remote Western Isles of Scotland, while there is also a vital tradition of its former use in Ireland” (Spence, The Magic Arts in Celtic Britain, 1945, pp. 59-60).

Mr. Mackenzie tells that fith-fath was a favorite charm for hunters, as it enabled physical objects invisible to the naked eye (Spence, The Magic Arts in Celtic Britain, 1945, p. 60); additionally, this was useful as hunters left the forest with their hunted prey, they would be invisible to their enemies (Spence, The Magic Arts in Celtic Britain, 1945). As one can see, this magical use of invisibility began with a practical need for protection.

Geas – A Spell to Help with Motivation

Another interesting spell was the geas that was linked to a sidhe or ‘supernatural woman’ that “…no one dared to infringe” (Spence, The Magic Arts in Celtic Britain, 1945, p. 61). The sidhe was often told to be a fairy or a witch who roamed the countryside with a cow-fetter, which was a cord or thin rope made from horsehair; upon being struck by the cow-fetter of the sidhe, “Such a blow had the effect of rendering him so ‘fey,’ or mentally confused, that the most despicable coward or fool imaginable would have the power to defeat him in single combat” (Spence, The Magic Arts in Celtic Britain, 1945, p. 61). Thus, if someone failed to fulfill the agreement of the geas, the sidhe would find that person and strike them fey! Spence clarifies further:

“The spell or adjuration which accompanied the geas in question usually placed upon the hapless hero some special task or performance and was known as ‘the nine fulfillments of the fairy woman.’ The rhyme generally ran as follows:

To lay thee under spells and crosses

under (pain of being struck by) the nine

cow-fetters of the wildly roaming,

traveller-deluding fairy woman,

So that some sorry little wight more feeble

and misguided than thyself

Take thy head, thine ear and thy life’s

career from thee” (Spence, The Magic Arts in Celtic Britain, 1945, pp. 61-62).

At the threat of being struck fey by the sidhe, many ancient Celts were held to the power of the geas. However, clear the threat, part of the success of the geas drew from the will of the recipient of the geas and the honor to complete an agreed-upon goal.


This article introduced the subject of Bards and their renowned magic; weaving legend, music, poetry, and magic, “…bards were always at hand…to regale the king’s guests with songs of their patron’s glory. But for the poets to work their magic, they needed most of all a willing and eager audience” (Freeman, 2006, p. 141). Even after Ireland accepted Christianity, “…the bards held positions of undiminished influence” (Freeman, 2006, p. 141). From the use of healing stones to songs of satire, Bard magic was a wonder to behold; even today, we are fascinated by what we were told.

Works Cited

Ellis, P. B. (1994). The Druids. Grand Rapids: William B. Eerdmans Publishing Co.

Freeman, P. (2006). The Philosopher and the Druids. New York: Simon & Schuster.

Minatani, C. (2023, Samhain). The Way of the Bard: Guardians of the Celtic Tradition. Oran Mor: The Celtic E-Zine of the New Order of Druids VZW/NPO(69), 5-9.

Minatani, C. (2024, Imbolic). The Education of the Bard: Celtic Poets, Historians and Scholars. Oran More: The Celtic E-Zine of the New Order of Druids, pp. 7-11.

Rolleston, T. W. (1910). The High Deeds of Finn and other Bardic Romances of Ancient Ireland. New York: Thomas Y. Crowell & Company.

Spence, L. (1945). The Magic Arts in Celtic Britan. London: Rider & Company.

Spence, L. (1949). Druids: Their Origins and History. London: Rider & Company.



By Apprentice Ordo ab Chao

The study of human remains falls under the purview of physical anthropologists. If the remains to be studied are from a crime scene or involved in a criminal case a forensic  anthropologist would be called upon.  

Osteology is the study of bones, while an odontologist studies teeth.  

Now we get to the fun part…what can we learn about the person who was wrapped around this skeleton in life, from the bones left behind in death?  

Turns out, there's a LOT we can learn from bones! An osteologist can determine the approximate age at death, the sex, an estimation of the height of the individual, some of the  health challenges the person faced, and even the race in some cases. Teeth give us even more exciting possibilities, but we'll get to that shortly (so stick around). 

The sex of the person can be determined because parts of skeletons differ between males and females. For instance, the pelvic bone of a female is built for childbirth. It's wider, and broader, and the pelvic cavity is larger and rounder to accommodate a baby squeezing through. A male pelvis tends to be narrower, taller, with a smaller pelvic cavity. The skull is another part of the skeleton that can reveal the sex of the individual. Male skulls have a more pronounced brow, a square jaw, and larger teeth when compared to a female of the same society.  

So, now we know the sex of our bony "friend." For the sake of keeping the language simple, we will assume our "friend" to be female for the balance of this paper. How can we determine how old she was when she died?  

There are several skeletal clues that can help us. Tooth development is a good place to start. Evidence supports the idea that tooth development is less affected by factors like disease, hormonal issues, and malnourishment than the rest of the skeletal system is. Also, the teeth are the hardest bones in the body, and therefore will last longer than other bones.  

There are two methods used to determine age at death from the teeth, the clinical method and radiography. Of these, the clinical method is the typical starting point because it doesn't require expensive equipment or expertise. Tooth development and eruption (when it comes through the gum) are fairly constant throughout a population, and can be used to estimate a person's age at the time of death. The most well-known  "milestone" of dental development is the appearance of wisdom teeth (the third molar). If the wisdom teeth are present, then the person is at least seventeen years old. If an x-ray shows that the roots of the wisdom teeth aren't fully formed, then the person was probably under 25.  

As noted in the course material, there are several other bones that can assist with determining the age at death. The bones of the arms and legs fuse with the endcaps at different points in a child's development, then where the collar bones meet the sternum will fuse together, and finally the plates of the skull will join. Looking at all of these factors can help us figure out more about our "friend's" approximate age when she died.  

Something else that is common, but wasn't covered in the course material is facial reconstruction. Everyone's skull is different, and the shape and size of our "friend's" skull directly affect what she looked like. Scientific guidelines and measurements make a reasonably accurate reconstruction possible. Using either modeling clay and an exact replica of her skull, or by using a computer to digitally sculpt the image, experts can show us what our "friend" looked like in life. Now that our "friend" has a face lets see what else we can learn about her.  

Remember when I told you to stick around because there are some exciting things we might learn from teeth? Well, now is the time. As stated earlier, teeth are the hardest bones in the 

body. That means that one of the most likely places to recover  DNA samples is from the pulp of the tooth. From the DNA we  can learn about the genetics of our "friend." Did she suffer from any of the hereditary disorders that we have markers for? Were there any genetic defects? Who are her ancestors and descendants? Who are her closest modern relatives? All these questions and more can be answered from a good DNA  sample.  

What if our "friend" was actually mummified when she was found? Imagine the things we could learn then! What kind of food did she eat the day she transitioned? Are there any signs of parasites or infection? What about how she is dressed? Is she wearing simple skins or more ornate garments that might indicate her social status?  

I'm going to leave our "friend" for a moment because the next thing I want to share would have serious ethical considerations if we discuss it in regard to a human being.  There are enough ethical questions when the subject isn't human. Right now, today, scientists are working on bringing the wooly mammoth back from extinction using DNA recovered from mammoths found frozen in the arctic tundra! Talk about Jurassic Park!  

In conclusion, physical anthropologists, osteologists, and odontologists can help archaeological teams determine a spectrum of information about bones and bodies discovered during an excavation. They can turn a pile of bones into a person. We can know the sex, approximate age, what she looked like, possibly what her social status was, and even what she had for her last supper. We know who her ancestors were and who she is related to in the modern world. Scientific advances will make even more possible in the future.  

I'll leave you with this thought. Do you know as much about your friends and family as we can learn from a "pile of bones"? Why not?  

Works Cited

Professor Moonwriter, Dean Frater Adservio. “Lost Worlds  301: Intro to Archaeology.” 2011.  

Dallas Wooly Mammoth de-extinction project underway -  NBC 5 Dallas. Meredith Yeomans.  

dallas/3387516/#:~:text=Inside%20its%20labs%20in%20Deep,dat e%20for%20the%20year%202028. November 19, 2023.  

Pelvis & Gender Differences of Pelvic Anatomy. 

juncturae/extremitas-inferior/pelvis.html. 2021-2023.  

Estimation of age from development and eruption of teeth -  PMC. 

Facing our Past with Facial Reconstruction - Dig It! reconstruction/#:~:text=Facial%20reconstruction%2C%20also% 20known%20as,osteology%2C%20dentistry%2C%20and%20ortho dontics. 2024. 


The Culinary Magic of Garlic Butter

By Apprentice James

The spell I would like to posit, for your consideration, is a bit of kitchen magic in the form of an easy and accessible garlic butter recipe.

The main additives in this butter are threefold: rosemary, thyme, and garlic, all of which are often available in most household spice cabinets.

Firstly, garlic is known metaphysically for its protective qualities (Cunningham, 1985) and medicinally for mild antibiotic qualities, reduce blood pressure, and protect against colds, worms, dysentery, and typhoid, among other things (Bremness, 1994) (Talk about protection against negative entities!). Next, rosemary is popularly known, metaphysically, for protection, purification, and healing (Cunningham, 1985), and is also known, medicinally, for its use in pain relief and antiseptic qualities (Bremness, 1994). Lastly, thyme is also used metaphysically for health and healing, sleep, and purification (Cunningham, 1985), and medicinally for digestive issues, coughs, colds, and sore throats, as well as antiseptic, among other things. Typically this is English Wild Thyme, various thymes often have these qualities (Bremness, 1994). All of these herbs together metaphysically promote health and protection, on top of smelling great and tasting divine!

The recipe is simple and can be easily adjusted to taste. I first grated 4 cloves of garlic. Mincing garlic finely is one way of making it give off the delicious garlicky flavor, crushing it is another. But I find grating is a great way of accomplishing both at once to maximize garlic flavor quickly and with minimal effort. Next, I melted a quarter cup (half a stick, by US standards) at medium-low heat, adding the garlic immediately upon melting. After a couple of minutes of sauteeing the garlic, I added in about a quarter teaspoon each of thyme and rosemary, so that they don't cook too much. After another minute or so of frying, I strained the result into a small bowl. The butter is now ready to be used immediately, if desired, or put in the fridge to save until later.

With this simple bit of kitchen magic, you have something for everyone. Those disinclined to chant can simply cook it with intention. Those who are inclined can recite one as they cook. Those who are interested more in the metaphysical than the mundane can appreciate the metaphysical properties of the ingredients, and those more interested in the mundane can appreciate the medicinal components of each. Anyone can adjust the ratios of ingredients to use more or less of whatever they like or dislike, or even add more ingredients as they deem fit (I like to add onion to mine) for flavor, aromatics, metaphysical or medicinal qualities, or any other reasons. It is for these reasons that I propose this recipe as my submission.


Cunningham, Scott. Encyclopedia of Magical Herbs. 1985.

Bremness, Lesley. The Complete Book of Herbs: A practical guide to growing & using herbs. 1994.



By Headmaster Kingsley

At the threshold of time, where the fabric of existence frays, there lies the end of days, cloaked in the shroud of the unknowable. Here, the cosmic loom quivers, its threads weary from the relentless weaving of destinies and demises.

In this twilight of epochs, the sky, a canvas once vibrant, darkens. Stars flicker out like candles snuffed by a mounting gale, and the Heavens themselves seem to fold, as if the universe, in its final act of introspection, contemplates the Silence to come.

Earth, a sphere of tumult and triumphs, falls silent. Seas that once roared their saline chorus retreat into the bosom of the abyss. Mountains, those ancient scribes of the world's vigour, crumble into dust, their stories untold to the coming void.

In the realm of men, the air hangs heavy with the echo of the last ode, sung by the last bard, to the last audience. Cities that stood as pinnacles of ingenuity, citadels of the spirit's unyielding flame, stand now as monuments to ephemera. The threads of humanity, woven into the tapestry of time, unravel, as all creations must, at the hands of their inevitable denouement.

Amidst this requiem, the Great Beast of Knowledge, that timeless spectre, observes in solemn silence. Its countless eyes, which have seen the rise and fall of eons, reflect a universe returning to the primordial calm from whence it stirred at the dawn of creation.

It whispers not, for its voice is the compendium of all that ever was — a library too vast for the halls of mortality. Instead, it stands sentinel over the last vestiges of light and shadow, the final witness to the closing of the cosmic cycle.

And there, beyond the veil, where comprehension falters and the last secrets hide, the end of days holds court. In this court, there is no king, no queen, no jesters or subjects, but the sheer, impenetrable potential of the next beginning, waiting to unfold from the remnants of the last.

It is there that the Great Beast of Knowledge waits, as even it must, for the turning of the page in the great book of the cosmos, where the void of the end is but an inkwell from which the next story will be penned...


May 2024 Astrological Forecast

By Grey Matters Staff

As the calendar turns to May, we find ourselves on the cusp of new beginnings. With these fresh opportunities, the question arises: how do we maximize them? Astrology offers a celestial roadmap for the month, providing insights tailored to each zodiac sign.

The astrological landscape of May 2024 is rich with significant events. On May 2nd, Pluto will station retrograde in Aquarius, urging us to delve into our personal uniqueness and find empowerment in our individuality. It's a prime time for personal growth and embracing what sets us apart.

Come May 8th, the new moon in Taurus casts a contemplative spell, stirring a longing for solidity in our lives. Just a few days later, on May 13th, Uranus cazimi sparks a surge of creativity, encouraging innovative thinking and new methodologies.

As the month progresses, Mercury's entrance into Taurus fortifies our mental processes with added resilience. Emotional surges are on the horizon, yet we are well-equipped to manage them. With the advent of Gemini season on May 20th, our cognitive and physical energies are revitalized. This period accentuates communication, urging us to maintain a positive outlook and proactive stance.

The full moon in Sagittarius on May 23rd will mirror this reflective mood, while Venus's foray into Gemini on the same day stimulates our intellectual and romantic curiosities. The climax of May’s astrological events occurs on the 25th as Jupiter makes its grand entrance into Gemini, heralding a phase of expansive thoughts and potentially successful ventures.

Indeed, the stars align this May, offering guidance and promising prospects for those ready to heed their call.


GSW Wortcunning Department Crossword

By Grey Matters Staff

Or download a PDF:

GSW Wortcunning Crossword - Crossword Labs
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