Hedge Witchcraft: Hedge Riding, Solitary Practice and Herbcraft
Hedge witchcraft is a solitary, land-based craft built on crossing the hedge, the boundary between the ordinary world and the Otherworld. This guide covers what the hedge means, how hedge riding works as trance travel, why the hedge witch is a solitary witch by definition, the herbs that carry the practice, the truth about flying ointment, and how to build a hedge witch practice over a first year.
What is hedge witchcraft, and what does the hedge in hedge witch mean?
Hedge witchcraft is a solitary, land-based form of witchcraft organized around one image: the hedge, and the act of crossing it. The hedge carries two meanings at once and hedge witches use both. The first is literal. In the British and Irish countryside a hedge marked where tended land stopped and the wild began, dividing village from wood, parish from parish, the policed from the unpoliced. Anyone whose work happened at that line worked between two jurisdictions. The second meaning is the boundary between the ordinary world and the Otherworld, the unseen country where spirits, ancestors, and the dead are held to live. A hedge witch is someone who works that second line deliberately rather than by accident. The word may carry the same idea in its bones. The Old High German hagazussa, ancestor of modern German Hexe, and the Old English haegtesse have long been read by etymologists as containing the element for hedge or enclosure, giving a sense like hedge-sitter or one who rides the fence. That reading is proposed rather than settled, but it is the reading the tradition has built on. English also used hedge as a prefix meaning unlicensed and outdoor: a hedge-priest served no bishop, a hedge-lawyer held no standing in court. A hedge witch answers to no coven.
The modern term dates to 1990, when Rae Beth published Hedge Witch: A Guide to Solitary Witchcraft, written as letters to two students who had no group to join. That book fixed the name in English-language witchcraft and gave it the shape it still holds: a craft built alone, outdoors, with plants and the local dead, without initiation, degrees, or a presiding priestess. What Beth described was not invented from nothing. It drew on the older British figure of the cunning man and wise woman, the village practitioner who supplied charms, herbal remedies, and help recovering stolen goods, and who worked for payment rather than for a coven. Owen Davies documents that trade in Cunning-Folk: Popular Magic in English History, and Emma Wilby's Cunning Folk and Familiar Spirits examines the spirit encounters those practitioners described. Hedge witchcraft reads as the descendant of that role with the commerce stripped out and the trance work moved to the center. The two halves that define it, hedge riding and herbcraft, both come from that ancestry, since the cunning folk were consulted for plant knowledge and for their claimed traffic with spirits.
Is a hedge witch simply a witch who lives in the countryside?
No. Rural address has nothing to do with it. A hedge witch is defined by hedge riding and boundary work, and plenty of hedge witches practice from flats above busy roads. The countryside association comes from the herbcraft and from the literal hedgerow imagery, not from any requirement to live near fields.
Does hedge witchcraft require a particular religion?
No. Hedge witchcraft is a method rather than a creed. Practitioners include Wiccans, Norse and Celtic polytheists, animists with no named gods, Christians working a folk-magic line, and outright materialists who treat the Otherworld as the deep mind. The riding procedure and the herbcraft are unchanged across all of them.
Is hedge witchcraft ancient or modern?
The name is modern, dating from around 1990. The materials are old. Boundary lore, wortcunning, and accounts of spirit flight run back through British cunning-folk practice and further into medieval sources, but nobody in 1400 called themselves a hedge witch. Honest practitioners describe it as a modern reconstruction assembled from real older parts.
What is hedge riding, and how does it differ from meditation or possession?
Hedge riding is the deliberate use of trance to cross the boundary, travel in spirit, and come back with something usable. The body stays where it is, sitting or lying down. What moves is attention, and the hedge witch treats that movement as real travel to an inhabited place rather than as imagination running loose. This is what separates hedge riding from meditation, which has no destination and asks you to stay put, and from possession or aspecting, where a spirit is invited into the practitioner and nobody goes anywhere. In hedge riding the traffic goes outward. The rider leaves, arrives somewhere, does something specific, and returns by the route they came. Hedge witches map the far side in different ways. Some use a three-level map of upper, middle, and lower worlds, borrowed from the core shamanism Michael Harner set out in The Way of the Shaman in 1980. Others keep a simpler two-part scheme, this side of the hedge and the other, with the far side reached through a gap in the thorns, a mound, a river, or a mist. The map matters less than the discipline of using the same one every time, because a fixed geography is what lets a hedge witch notice when something in it has changed.
The idea that a person travels in spirit while the body lies still is older than the term hedge riding. Carlo Ginzburg's The Night Battles, published in Italian in 1966, documents the Friulian benandanti, who told inquisitors they left their bodies during Ember weeks to fight over the fertility of the crops. The Old Norse poem Havamal names tunridur, fence-riders or hedge-riders, moving aloft, and the compound survives in Old High German as zunritha. The picture is consistent across those sources: the witch is not a person with wings but a person whose spirit rides out over a boundary while the body remains. Hedge witchcraft takes that inheritance and adds an ethic. A ride is supposed to produce something, which means a hedge witch goes with a question, not for entertainment. The far side is treated as populated, and the manners follow from that: you announce yourself, you do not take what has not been offered, you accept that a refusal is an answer, and you leave when you said you would. Rides that break those rules tend to go strange in ways experienced hedge witches recognize immediately.
Is hedge riding the same as astral projection?
No. Astral projection is framed around a double leaving the body, often with the sensation of separation as the goal itself. Hedge riding is framed around destination and errand: cross the hedge, go somewhere specific, ask something, return. A hedge witch who never once feels themselves lift out of the body can still be riding well.
How is hedge riding different from guided meditation?
Guided meditation supplies the content, so what you encounter is what the voice describes. Hedge riding supplies only the doorway and the question, and the content arrives unbidden. The practical marker hedge witches use is surprise: if nothing appeared that you would not have chosen, you were probably visualizing rather than riding.
What does a hedge witch actually do on the far side?
Typical errands include asking a plant spirit about a remedy, finding out what is wrong with a place, retrieving something a person has lost hold of, checking on the recently dead, or getting an answer to a decision that has stalled. The specificity is the point. Vague rides return vague material.
How do you practice hedge riding step by step?
A hedge riding session runs through seven stages, and hedge witches keep the sequence identical every time so the mind learns the route. First, set one question, phrased so an answer would be recognizable. Second, set the container: a stated time limit, a line of salt or ash at the threshold, an ally or guardian called by name, and an alarm or a drumming track that ends on its own so nothing depends on you noticing the hour. Third, induce. The standard tool is monotonous sound, most often a drum or rattle held at the fast steady tempo used in core shamanic journeying, roughly four to seven beats a second, though a recorded track, slow breathing counted in fours, rocking, or a cup of weak mugwort tea all serve. Fourth, go to the doorway, and use the same one every single ride: a gap in a hawthorn hedge, a stile, a badger run under the roots, a well. Fifth, cross and do the errand without arguing with what appears. Sixth, return by the same doorway when the callback sounds. Seventh, ground: touch the floor, eat something salty or sweet, drink water, say your own name and today's date out loud.
The first ten or twelve rides are usually thin, and hedge witches expect that. What arrives at the start is often a single image, a smell, or a flat refusal at the doorway, and the correct response is to write it down and ride again in a week rather than to escalate the technique. Three errors account for most difficulties. Steering is the first: the moment you start deciding what happens next, the ride has become daydreaming, and the fix is to return to the doorway and simply wait. Riding while depleted is the second, since exhaustion and acute grief both produce vivid material that tends not to survive a later reading. Riding too often is the third. The record is where the correction happens, so write within ten minutes of returning, in the present tense, including the parts that made no sense, and leave the interpreting for later. A hedge witch reading back six months of entries can usually see plainly which rides carried something and which were the mind entertaining itself, and that hindsight is the only reliable teacher a solitary practitioner has.
How long should a hedge riding session last?
Ten to fifteen minutes for a beginner, twenty to thirty for an experienced hedge witch. Longer sessions rarely add material and make the return harder. Set the limit before you start and let an external cue enforce it, because time perception inside a ride is unreliable and often runs short by half.
What do you do if you cannot come back from hedge riding?
You come back. The reliable methods, in order, are sitting upright, opening the eyes, saying your name and the date aloud, eating something with a strong taste, splashing cold water on the face, and going outside. Grogginess after a deep ride is common and passes; treat it as needing food and daylight, not rescue.
Do you need a drum for hedge riding?
No. A drum is the most efficient tool, but a rattle, a recorded shamanic drumming track, counted breathing, rocking, rain on a roof, or the noise of a fan all work. What the sound provides is something monotonous for the surface of the mind to hold, which is why the specific instrument matters less than the steadiness.
Why is a hedge witch a solitary witch, and what does solitary practice change?
A hedge witch is a solitary witch by definition rather than by circumstance, because the central act of the craft cannot be performed by a group. Hedge riding is first-person work: nobody can cross the boundary on your behalf, and nobody can verify what you found there. Covens are built around shared liturgy, shared oaths, and a calendar that everyone keeps together, and hedge witchcraft has none of those load-bearing parts. Rae Beth's founding book made the point structurally by taking the form of letters to two students working apart from each other and from her. Instead of initiation, a hedge witch performs a self-dedication, written by the practitioner and usually spoken outdoors at a boundary at a liminal hour, dawn, dusk, or the turn of the year. Instead of a teaching coven, the teachers are the specific stretch of land you keep returning to, the plants you learn in all four seasons, the dead of your own line, and the written record that catches you out. Solitary does not mean secretive or antisocial. Plenty of hedge witches attend open rituals, read widely, argue online, and swap cuttings. The working itself is simply done alone.
Solitary practice removes an external brake, and hedge witchcraft is honest about the cost. In a coven, somebody notices when a member starts claiming increasingly grand contacts or when their rides all conveniently confirm what they already wanted. A hedge witch has to build that check themselves, and the tradition offers two. The first is the record, read cold at a distance of six months or a year, which exposes patterns nobody can see from inside a single session. The second is at least one person outside the practice who will say something blunt, whether or not they believe any of it. To those, most hedge witches add a plain functional test: a hedge witch practice that is working leaves you more capable in ordinary life, better tempered, sleeping, paying bills, present with people. One that is not tends to produce the opposite while generating more and more impressive material. Group work is not forbidden. Hedge witches drum for each other, sit out together at Samhain, and compare notes afterward. The ride stays individual even when the room is full.
Can a hedge witch belong to a coven at the same time?
Yes, and many do. A hedge witch may be an initiated Wiccan who keeps coven festivals with a group and rides the hedge alone at home. The two fit because they cover different ground: the coven supplies liturgy and company, the hedge riding supplies the first-person crossing that no group can do for you.
What does a hedge witch self-dedication involve?
Typically a stated intention spoken aloud at a boundary at a liminal hour, an offering left for the land or the dead, and something kept afterward as a marker, often a hawthorn or blackthorn stave, a ring, or a cord. There is no set text. Most hedge witches write their own and do it after about a year of practice.
How does a solitary witch know they are progressing?
Three signals: rides return material you did not expect and that later proves useful, plant knowledge becomes sight-recognition across all seasons rather than book knowledge, and the record shows a working relationship with a place deepening over years. Impressive experiences are not a signal. Repeatability and usefulness are.
Which herbs define hedge witch herbcraft?
Hedge witch herbs are drawn from the hedgerow and the waste ground rather than the spice rack, and a working repertoire is small. Mugwort, Artemisia vulgaris, is the signature plant, taken as a weak tea before a ride, burned as smoke, stuffed into a dream pillow, or hung at the door. Mugwort is the first herb named in the Old English Nine Herbs Charm preserved in the Lacnunga manuscript, where it is addressed directly and called the eldest of herbs, which is exactly the authority hedge witches invoke for it. Wormwood, Artemisia absinthium, is its stronger and more bitter relative, used sparingly for calling and for sight work. Yarrow, Achillea millefolium, is the boundary herb, carried for protection and long used to staunch bleeding. Vervain, Verbena officinalis, is the cleansing and consecrating herb. Elder, Sambucus nigra, is approached as a person, since British and Danish folklore both place a guardian in the tree, and hedge witches ask before cutting it. Hawthorn, Crataegus monogyna, is the hedge tree itself and the classic doorway. Blackthorn, Prunus spinosa, handles banishing and severance. The Old English word for this knowledge is wyrtcunnung, wortcunning: the craft of plants.
Four preparations carry most of a hedge witch's herbcraft. The infusion is plant steeped in hot water and taken as tea or used as a wash. The infused oil is dried plant steeped in a carrier oil for several weeks in a warm dark place and then strained. The salve is that oil set with beeswax. The vinegar, sometimes sweetened into an oxymel with honey, extracts what water and oil leave behind. Alongside those sit dried bundles, loose incense, and simple charm bags. Drying is done on a dry morning once the dew has lifted, hung out of direct sun, and stored in labeled glass. Hedge witches label with plant, place, and date rather than plant alone, because provenance is part of the object: yarrow cut at the parish boundary on the solstice is not the same working material as yarrow ordered online, even though it is the same species. Identification is the one place where enthusiasm is dangerous. The carrot family contains both cow parsley and hemlock, mugwort and wormwood are traditional emmenagogues and are avoided in pregnancy, and no part of this is medical advice.
Why is mugwort the main hedge witch herb?
Mugwort sits at the intersection of three things a hedge witch wants: a long documented history in Old English plant lore, a mild sedative and dream-vivifying reputation, and easy availability on almost any British verge or waste ground. It is used as tea, smoke, and pillow stuffing before hedge riding, and it grows where hedge witches already walk.
What is wortcunning?
Wortcunning, from Old English wyrtcunnung, means knowledge of plants: their names, uses, virtues, and lore. Hedge witches use the term to mark that they mean something broader than herbal medicine, since it covers a plant's folklore, its spirit, its season, and its magical uses alongside any physical action it has.
Should a hedge witch gather herbs or buy them?
Gather what grows near you and buy the rest without guilt. Gathering builds the relationship with a place that hedge witchcraft runs on, but a plant that does not grow in your climate is better bought from a reputable supplier than sourced badly. Never gather anything you cannot identify with certainty in two independent ways.
What was flying ointment, and do hedge witches use it?
Flying ointment was the greasy preparation that early modern trial records and natural-magic writers attributed to witches, said to be rubbed on the body or on a staff before the night flight to the sabbath. The plants named in period sources are overwhelmingly nightshades: henbane, Hyoscyamus niger, deadly nightshade, Atropa belladonna, mandrake, Mandragora officinarum, and thornapple, along with hemlock and aconite, which belong to other families entirely. Those nightshades contain tropane alkaloids including atropine, hyoscyamine, and scopolamine, which pass through skin and produce delirium, disordered time sense, and vivid flight sensations, which is why the people who used them described the flight as having happened. Giambattista della Porta discussed the ointment and the stupor it induced in Magia Naturalis in the sixteenth century. Modern hedge witches do not use these plants, and hedge witchcraft as it is taught today treats them as historical material to be understood rather than replicated. The gap between an active and a lethal dose of tropane alkaloids is narrow and varies with the individual plant, and aconite can kill through the skin. Mugwort and wormwood took their place, and drum, breath, and darkness took most of the load.
The strongest argument against needing any of it is historical. The benandanti in Ginzburg's records described leaving their bodies with no ointment involved at all, and the same is true of most cunning-folk accounts of meeting their familiar spirits. Fasting, sleep deprivation, sensory monotony, darkness, cold, pain, and rhythm produce the same class of experience and have always been the cheaper and more common route. What is sold today as flying ointment is usually a mugwort and wormwood salve, sometimes with poplar bud, and it works as scent, ritual cue, and skin ritual rather than as a drug. That is not a criticism. A cue applied at the wrists and the base of the skull before every ride becomes a powerful conditioned signal within a few months, which is most of what the historical preparation was doing at the ritual level anyway. The one thing a hedge witch should not do is buy an unlabeled ointment from an unregulated seller and assume it contains nothing serious, since datura in particular still turns up in products sold this way.
Did witches literally fly on broomsticks?
The accounts themselves describe spirit flight, not physical flight. In confession records and folk sources the body is repeatedly said to remain behind, sometimes watched by others, while something of the person travels. The broomstick and the staff appear as the object the ointment was applied to and as the riding image, not as a vehicle.
Are there any psychoactive plants hedge witches do use?
Mugwort and wormwood are the two in common use, both mild, both usually taken as weak tea or smoke, and both prized more for their dream effects than for anything felt during the ride. Beyond that, most hedge witches rely on drumming, breath, darkness, and a light stomach, which are free and predictable.
Why do nightshades appear in so many witchcraft recipes?
Because they grow across Europe, they are unmistakably powerful, and their effects match the reported experience: heat, a sensation of rushing or flying, talking to people who are not present, and no reliable memory of the boundary between waking and not. Any tradition working with altered states would have found them.
How does a hedge witch work the physical hedgerow and the local land?
A hedge witch works one specific stretch of ground, walked repeatedly over years until its plants, its animals, and its moods are known by heart. The hedgerow is the working site rather than scenery. A rich old hedge carries hawthorn, blackthorn, elder, hazel, dog rose, bramble, field maple, holly, and ash, and the number of woody species is a rough clock: the ecologist Max Hooper proposed counting species in a thirty-yard stretch and multiplying by about a hundred and ten to estimate the hedge's age in years, so eight species suggests a boundary close to a thousand years old. Hedge witches take that seriously, because an old hedge is usually a parish or manor line, a division people have honored for centuries. Working at a boundary agreed on for a millennium is a different act from working at a fence put up last spring. The practices that follow are simple and repetitive: walking the whole boundary in one direction, leaving offerings at one named tree, sitting out at dawn or dusk where the hedge gaps, and harvesting on the hedge's calendar rather than a book's.
That calendar is fixed by the plants. Blackthorn flowers on bare black wood in early spring, the cold snap that follows still called a blackthorn winter. Hawthorn blossom breaks in May and is the flower the whole month is named for. Elderflower comes in June and elderberry in September. Sloes are left until after the first frost, haws come in October, and rose hips hold on into winter. Harvesting ethics are strict and specific: ask, take no more than a fifth of what a plant is carrying, never strip a single bush, leave something in exchange, avoid the bottom eighteen inches of any roadside hedge for obvious reasons, and skip verges beside heavy traffic or sprayed fields. In Britain the Wildlife and Countryside Act 1981 makes it an offense to uproot any wild plant without the landowner's permission, which is why hedge witches cut and pick rather than dig. None of this requires open country. A canal towpath, a cemetery yew, an embankment full of buddleia, or an ivy-covered boundary wall is a genuine edge and serves.
Which trees mark an old hedgerow?
Hawthorn and blackthorn form the backbone of most planted hedges, with elder, hazel, dog rose, bramble, holly, field maple, dogwood, spindle, and ash appearing as a hedge ages. Species such as spindle, field maple, and dogwood in quantity are the usual sign that a hedge is old rather than a recent planting.
When should a hedge witch harvest from the hedge?
Leaves before flowering, flowers as they open on a dry morning after dew has lifted, berries when fully colored, sloes after the first frost, and bark and roots outside the growing season where taking them is lawful and warranted. Wet plant material molds, so a dry day matters more than a lunar phase.
Should a hedge witch leave offerings at the hedge?
Most do, and the rule is that offerings must be safe for the place. Water, a little milk poured at the roots, honey, a strand of hair, bread, or a coin pressed into bark are common. Ribbons, crystals, plastic, and salt on soil are avoided, since litter and salted ground are a poor thank you.
How do you build a hedge witch practice from scratch?
Build a hedge witch practice in the order the craft actually depends on: place first, record second, trance third, ritual last. In the first months, choose one edge within walking distance and walk it weekly in all weather, learning ten plants by sight in every season rather than a hundred from a book. Start a hedge book at the same time and keep three kinds of entry in it: what the hedge did that week, what you made and from what, and what happened on each ride. Build the trance skill separately, fifteen minutes three times a week, same doorway, same sound, whether or not anything comes. Keep tools minimal, because hedge witchcraft rewards almost none of the shopping that other traditions invite. A knife used only for plants, a drum or rattle, glass jars and labels, a dark cloth, and a staff or forked stang if you want a physical riding image cover the whole first year. The stang comes from British traditional craft associated with Robert Cochrane, and hedge witches borrow it as a doorway marker. Self-dedicate after twelve months of records, not before.
What to skip is as useful as what to do. Skip the hundred-jar apothecary, since most of those jars go stale unused. Skip riding daily, chasing named entities, and posting ride accounts while they are still fresh. Skip any teacher charging for initiation into a lineage hedge witchcraft does not have. The seasonal spine of a mature hedge witch practice tends to be the hedge's own calendar, first blackthorn flower, first hawthorn leaf, first sloe after frost, rather than only the eight sabbats, and many hedge witches keep both without conflict. One quiet strength of the craft is how portable it is across belief: a hedge witch who treats the Otherworld as the deep mind and one who treats it as genuinely populated run the identical procedure, keep the identical records, and get results they both find worth the effort. After a few years what a hedge witch has is not a system but a relationship, with one stretch of ground, a handful of plants, and whatever it is that answers on the far side of the hedge.
What tools does a hedge witch need?
A knife kept for plant work, a drum or rattle, glass jars with labels, a notebook, and a cloth to sit on. Optional additions are a forked stang or staff as a doorway marker, a mortar and pestle, and a small bowl for offerings. Nothing on the list needs to be expensive or bought new.
What goes in a hedge witch's book?
Dated hedge observations, including weather, what was in flower, and what animals were about; every preparation made, with plant, place, date, method, and result; and a full account of every ride written within ten minutes of returning. Keeping all three in one book is what lets patterns across them show up later.
How long does it take to become a hedge witch?
About a year to have a real practice and several years to have depth. The limiting factor is seasons, not study: knowing hawthorn means knowing it bare, budding, in flower, in leaf, and in haw, which takes twelve months minimum. Trance competence usually arrives somewhere between the twentieth and fiftieth ride.
Frequently Asked Questions
Is hedge riding safe for a beginner hedge witch?
Hedge riding is safe for most beginners when it is kept short, sober, and contained. The standard precautions are a fifteen-minute limit, an alarm or a drumming track that ends on its own, no riding while drunk, feverish, sleep-deprived, or in acute grief, and a grounding step afterward. Hedge witchcraft carries one real psychological risk, which is using trance to avoid a life rather than to inform it. People with a history of psychosis or dissociation are advised in most hedge witch writing to leave induced trance alone and work the herbal and land-based half of the craft instead.
What is the difference between a hedge witch and a green witch?
A green witch works with plants, soil, and season as the substance of the craft, and the work stays on this side of the hedge. A hedge witch shares the plant knowledge but adds hedge riding, deliberate spirit travel across the boundary, and treats the plants partly as tools for that crossing. Mugwort is a pleasant tea to a green witch and a doorway to a hedge witch. The overlap is large enough that many people practice both, but the crossing is what makes hedge witchcraft its own thing.
Can you be a hedge witch in a city with no hedgerows?
Yes. Hedge witchcraft needs an edge, not a hedgerow. City hedge witches work canal towpaths, cemetery yews, railway embankments thick with buddleia, the ivy on a boundary wall, the scrap of waste ground between a car park and a fence. What matters is that the place is a genuine margin, that you return to the same one, and that you learn its plants by name across four seasons. A hedge witch who knows one overgrown alley properly is further along than one who visits a famous wood twice a year.
Do hedge witches cast a circle before working?
Most hedge witches do not cast a formal circle, because the circle belongs to ritual traditions built on enclosing sacred space, and hedge witchcraft is built on crossing out of ordinary space. What a hedge witch does instead is set a container: a line of salt or ash at the door, a called guardian or ally, a stated time limit, and a fixed doorway image used every ride. Some hedge witches who came from Wicca keep the circle out of habit and find it does no harm. It is a preference rather than a rule.
Do you need to see clear images to be good at hedge riding?
No. Hedge riding arrives differently for different people. Some ride in full moving pictures, some get only sound, some get bodily sensation such as cold, pressure, or the feeling of being led by the wrist, and a large number of experienced hedge witches simply know things during the ride without seeing anything at all. The test of a ride is not vividness. It is whether something came back that you did not put in, and whether it held up when you read your record months later.
How often should a hedge witch ride the hedge?
Once a fortnight with a real question beats daily riding with none. Experienced hedge witches tend to settle at two to four rides a month, often clustered around the dark moon, the quarter days, or an actual need such as an illness in the family or a decision that will not resolve. Riding every day usually thins the material rather than deepening it, and it is the most common way a hedge witch practice slides from work into escape. The plant work, the walking, and the record-keeping fill the days between.
Do you have to be initiated to call yourself a hedge witch?
No. Hedge witchcraft has no initiation, no lineage, and no degrees, which is one of the clearest lines between it and initiatory Wicca, where a Gardnerian or Alexandrian initiation is conferred by an existing coven and carries a traceable line. A hedge witch self-dedicates, usually outdoors at a boundary, at a liminal hour, using words written for the occasion. Most hedge witch writing advises doing it after roughly a year of actual practice, so the rite marks something that already happened rather than something hoped for.
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