Descent Of The Goddess
Copyright 1993 Durwydd Mac Tara
(With special thanks to G. B. Gardner, Freydis Vasa,
Julia Phillips, and Pyrocanthus Basileus)
In ancient times, our Lord,the Horned One, was (as hestill is)
the
Controller, the Comforter. But men know him as the dread Lord of
Shadows, lonely, stern, and just.
But our Lady the Goddess oft grieved deeply for the fate of her
creations as they aged and died. She would solve all mysteries, even
the
mystery of death, and so journeyed to the underworld.
The Guardian of the Portals challenged her: 'Strip off thy
garments,
lay aside thy jewels; for naught may you bring with you into this
our land, for it is written that your True Self is the only fitting
adornment for those in the realms of Death.'
So she laid down her garments and her jewels, andwas bound, as
all
living must be who seek to enter the realms of Death, the Mighty One.
Such was herbeauty that Death himself knelt,and laid his sword
and
crown at her feet, and kissed her feet, saying: 'Blessed be thy feet
that have brought thee in these ways. Abide with me; but let me place
my cold hand on thy heart.'
And she replied: 'Why do you cause all things that I love, and
take delight in, to fade and die?'
'Lady,' replied Death, 'it is age and fate, against which I am
helpless. Age causes all things to wither; but when men die at the
end
of time, I give them rest and peace and strength, so that they may
return. But you, you are lovely. Return not, abide with me.'
And she replied, 'Nay, I love theenot and I am needed in the
world
of the living.'
Again Death knelt, and kissed her knees, saying: 'Blessed be thy
knees that kneel before the Altar. Abide with me; let me place my
cold
hand on thy heart.'
And she replied, 'Nay, I love thee not and I am needed inthe
world
of the living.'
Death (still kneeling), kissed her on the womb, saying:
'Blessed be thy organs of generation, without which none of us would
be.
Abide with me; let me place my cold hand on thy heart.'
And she replied, 'Nay though I feel the beginnings of love for
1923
thee, I must return to those I fully love in the world of creation.'
Deaththen stood, and kissedher on thebreast, saying: Blessed
be
thy breast, formed in strength and beauty. Abide with me; let me
place
my cold hand on thy heart.'
And she replied, 'Nay though I feel love for thee, I must not
abandon those I am responsible for, in the world of creation. I cannot
do this thing, better you would return with me.'
'Lady,' replied Death, It cannot be so. If I were to leave my
realm, and abandon those who seek their comfort and rest with me, then
the Wheel would no longer turn. Age and weakness would overtake those
whom you love, and they would have nowhere to find rest, and peace,
and
reunion with those who have gone before. As age and debility overtook
your creations, there would quickly be no room for the new, only the
withered, the tired, and the stagnant.' He then kissed her lips,
saying:
'Blessed be thy lips, which shall utter the Holy Names. Abide with
me;
let me place my cold hand on thy heart.'
And shereplied, Let us BOTHlay our hands, eachunto the heart
of
the other, thereby claiming and uniting each unto the other. In this
way may I rule my kingdom of birth, creation, and life; yet share with
you your kingdom of death, rejuvenation, and rest. United in Perfect
Love and Perfect Trust, that the Universe may be whole and the Wheel
turn smoothly.
Death replied, 'This is indeed WISDOM, So Mote it Be!' They
embraced, thus pledging their eternal love.
And he taught her all his mysteries, and gave her the necklace
which
is the circle of rebirth. And she taught him her mystery of the
sacred
cup which is the cauldron of rebirth.
They loved, and were one; for there be three greatmysteries in
the
life of mankind, and magic controls them all. To fulfil love, you
must
return again at the same time and at the same place as the loved ones;
and you must meet, and know, and remember, and love them again.
But to be reborn, you must die, and be made ready for a new body.
And to die, you must be born; and without love, you may not be born.
And our Goddess is ever inclined to love,and mirth, and happi-
ness;
and guards and cherishes her hidden children in life, and in death
she teaches the way to her communion; and even in this world she
teaches them the mystery of the Magic Circle, which is placed between
the worlds of men and of the Gods.
And thus we are taught of the beginnings of the wheel of the year
1924
wherein the Lord and the Lady share their rulership of the year, each
offering and sharing a balance to the other, and the basis of that
sharing.
1925
The Charge of The God
(c) 1986, Kyri Comyn
"I am the strength of the rock at thy back, the roots of the
tree that anchor the Earth and deepest of tides in the black
depths of the ocean. I am the Hunter and the Sacred Prey, the
warmth of the sun in the swelling grapes and the call of the road
that leads over the hill.
I give you, my creatures, the fire of love, the power of the
wind on your face, shelter from the darkest storm. You are dear
to me, and I instill in you my power...the power of peace hard
earned, the power of vision and magical sight, and the spark of
elemental fire, which is the primal light in the darkness.
By the powers of running stag and glorious sun, I charge
thee; by the darkest depth of night and the lingering tendrils
of dreams, I charge thee; and by the beauty of your own creation,
I charge thee;
Follow your heart and your instinct, wherever they lead
you. The wealth of the heart will guide you where the
cold edge of logic cannot take you.
Take joy in the powers of your bodies. The form your
body takes is unique in the universe and is chief among
your tools.
Lastly, always remember the path you have left behind
you. Learn to take your power from the foolish things
you have wrought as well as the good you have done for
others and for your world. You can never usurp
another's power, and yours is the well upon which you
must rely.
I am with you always, just over your shoulder, running with
you through the tall grasses and forests that surround you. I
possess you and I am your Sacred Prey. I am the Lord of Death,
and when you have come to the end of your life on this world, I
will be there; to take you between the worlds, to offer you peace
and rest. Look upon my face; know me. I am the spirit of the
wild things, but you too, are wild in your souls and we are
forever intertwined."
1926
The Charge of the Goddess
(c) 1986, Kyri Comyn
"I am the quickening of the seed in Springtime, the glory of
ripe fields in Summer, and the peace of the quiet woods as the
snow calms the Earth in Winter. I am the lilt of the maidens'
melody in the morning, the patient hand of the Mother and the
deep river of the mysteries taught by moonlight.
I give the creatures of the earth the gifts of song rising
from the heart, the joy of autumn sunset, the cool touch of the
renewing waters, and the compelling call of the drum in the
dance. To you I give the joy of creation and the companion of
beauty to light your days.
By the powers of the steadfast Earth and the wheeling stars
I charge thee; by the darkness of death and the white light of
birth I charge thee; and by the terrible strength of your human
spirits, I charge thee:
Strive always for the growth of your eternal soul,
never intentionally diminish your strength, your
compassion, your ties to the earth or your knowledge.
Challenge your mind, never accept complacently that
which has been the standard merely for the reason that
it is the standard by which the majority judges itself.
Thirdly, I charge thee, act always for the betterment
of your brothers and sisters. To strengthen them is to
forge the true chain of humanity, and a chain is only
as strong as its weakest link.
You are my children, my brothers and sisters and my
companions. You are known in great part by the company you keep,
and you are strong and wise and full of the powers of life. It
is yours to use them in my service, and I also, am known by the
company I keep.
Go forth in joy and the light of my love, turning to me
without fear when the darkness threatens to overcome you, and
turning also to me to share your triumphs and your achievements,
and know in your heart of hearts that we are together in blood
and spirit 'til the last star darkens in the sky and winter comes
to the universe."
1927
Charge of The Horned God
V. West
Hark unto me: for I am He who has existed throughout all time. I was
there from the beginning; it was my potency that charged the fertility
of the Great Mother and created life from her empty womb.
Myself itis inthewinds thatsweep theworlds;myself itis
in the flames that give warmth and light to all beings. I am he who
provides: the Green Man of field and forest fruitfulness; the lust of
the bull that engenders life upon the cow; the strength of the boar
that engenders life upon the sacred sow of Ceriddwen; the speed of the
stag running free in the forest that no hunter can bring down save he
who speaks the sacred words to call unto the spirit of the fleeing
stag.
I am Lord of theDance; he who swirls throughthe starry
universe with the world at his heels. I am he who dances on mountain
and plain and hearth, and he who captures all things in his dance.
AndI amalso KernnuntheDark Hunter;he withvisage asdark
as void and armour bright with flame. My name is Lord of the Hunt; my
prey those souls who needs must die and descend into the dark, chthon-
ic depths of my bowel. For I bring life but death also; I am he at the
gateway of the worlds, and to me shalt thou come in the end, thou who
art my child and my prey.
.
(written November 1989)
1928
======RHYMING CHARGE OF THE GODDESS======
I am the harmonious tune of the songbird
And the laughter of a gleeful child.
I am the bubbling sound of the running brook
And the scent of the flowers wild.
I am the floating leaf upon the breeze
And the dancing fire in the forest glade.
I am the sweet smell of rains upon the soil.
And the rapture of passion when love is made.
I am the germination of seed in the Spring
And the ripening of wheat in the Sun.
I am the peaceful depth of the twilight
That soothes the soul when day is done.
I am found in the twinkling of an aged eye...
And found in the birth of a newborn pup...
Yes...Birth and Growth and Death, am I
I am the gracious Earth, on whom you sup.
I am your sister, your mother, the wise one.
I wrap you gently in the warmth of my love.
That which your seek you shall find within:
Not without...not below...not above!
Remember always, my children, be reverent.
Be gentle, loving and kind to each other
And hold sacred the Earth and its creatures:
For I am the Lady: Creatrix and Mother!
-Kalioppe-
1929
Aint!
By: Ellen Reed
(First part is spoken)
I meet many kinds of pagans everywhere I go.
The other day I met a grup who worshipped GI Joe.
There are many pagan pathways, some ancient and some quaint.
I thought I'd take this chance to speak of several things that ain't!
Being in the SCA does not make you a pagan
Whatever faith your personna doth profess.
A pentagram on your device
Don't make you pagan, though it's nice.
A ritual robe is more than fancy dress!
CHORUS:
Don't make a mockery of all I hold dear.
My path is not a hobby or a game.
It isn't something that you play,
It's something you live every day
And if you don't, you don't deserve the name.
Going to a sci-fi con does not make you a pagan
However great a filker you may be.
The spiritual path that I am on
Is more than "Mists of Avalon"
Or any other book by MZB!
CHORUS:
Don't make a mockery of all I hold dear.
My path is not a hobby or a game.
It isn't something that you play,
It's something you live every day
And if you don't, you don't deserve the name.
Playing advanced D&D does not make you a pagan
However high a level you may be.
I hate to sound like such a bitch,
But spell points don't make you a witch!
Initiations don't come with EP!
CHORUS:
Don't make a mockery of all I hold dear.
My path is not a hobby or a game.
It isn't something that you play,
It's something you live every day
And if you don't, you don't deserve the name.
1930
"Gimme"
By Ellen Cannon Reed
I'm a solitary pagan
And I want to learn the Art.
So I've gone to many teachers
And I've asked them from my heart.
But everyone I've gone to
Has balked at teaching me,
And I just don't understand it,
'Cause I begged on bended knee:
GIMME GIMME GIMME
Everything that you've got.
GIMME GIMME GIMME
Right here on the spot.
GIMME GIMME GIMME!
I'm entitled, you know,
I'm a witch 'cause Starhawk told me so.
I don't want to join a tradition.
Wanna do things my own way,
And the way I'll do them tomorrow
Won't match what I'll do today.
I don't want just one tradition,
'Cause it won't give me enough,
And I think that all of the teachers
Should just hand over their stuff.
GIMME GIMME GIMME
Everything that you've got.
GIMME GIMME GIMME
Right here on the spot.
GIMME GIMME GIMME!
I'm entitled, you know,
I'm a witch 'cause Starhawk told me so.
I don't want to make a commitment
'Cause I might not have the time.
And they tell me I'll have to work hard!
Well, I think that that's a crime.
Some said if I don't do reading
That I do not stand a chance.
Well, I've done all the reading I need to do,
'Cause I just read 'Spiral Dance."
GIMME GIMME GIMME
Everything that you've got.
GIMME GIMME GIMME
Right here on the spot.
GIMME GIMME GIMME!
I'm entitled, you know,
I'm a witch 'cause Starhawk told me so.
1931
Eyes of a DYKE
by Vivienne West
"She's one, you know," Anne said, not entirely pleasantly.
"Yeah, it shows. You know, in two years she's never once worn a
skirt?"
"And she walks so heavy. Not like a woman at all."
"You got to admit she takes care of her face, though."
"Yeah, but in that job you have to."
"You never know, she might be straight," I said, joining the
conversation for the first time. They both turned looks of disbelief
at me. "Maybe, for all you know, I might be gay," I added, to
reinforce the point. They relaxed and laughed. I was wearing a peasant
skirt and embroidered blouse.
The conversation turned to other things. Just before the teabreak I
went to the ladies. There was no one there. Washing my hands
under the tepid water ruminatively, I looked at my reflection in the
dirty mirror. Did that look like the face of a lesbian? Round,
soft features framed by wavey, long hair that was always untidy and
looked rather good untidy. A neck with a string of jade beads around
it, a neck white and soft. I returned to my desk.
One of the managers was leaving the room just as I got back. "He
asked if we knew what you were doing over the weekend," Sandy informed
me. "If you ask me, I think he fancies you."
"He's all right," said Anne. "Wish he'd ask after me, that's all.
Will you talk to him?"
"I don't see why," I replied evenly.
"Oh! Got a new boyfriend?"
"No," I smiled. "But that doesn't mean I'm looking, either."
"Sure." They both smiled in disbelief.
* * *
When I let myself in, the house smelt faintly of incense.
Bounder, the overenthusiastic labrador cross we had inherited from the
last tenants, was not around, nor was Yvonne. They must have
been at the park. I put the shopping down on the floor, put on the
kettle, lit another joss-stick and made tea, watching the thin stream
of smoke curl up towards the ceiling in the faint arabesques of a
strange language.
Later, the shopping still waiting to be put away, I listened to the
sounds of the bouncy dog and the front door opening. He greeted me
wetly, jumping all over me and the chair I was occupying. Yvonne
greeted me casually, brushing cool lips lightly across my forehead.
"Hungry?"
"Not really."
1932
"Okay."
(How do you say I love you without using words? How do you convey the
ache in the belly without moaning?)
I went to bed early, listening to the silent sounds of Yvonne
working at her books in the next room. Every so often a muttered
curse, or the clatter of a dropped pencil. Bounder, I knew, lay
over her feet under the table. I drifted over and around the edge of
sleep.
I didn't notice her come into the room and undress, but I roused
slightly and moved towards her as she slipped into the bed. "Sssh,"
she soothed, stroking my arm gently. "Go back to sleep."
"You know what they were talking about," I muttered through the
incoherence of sleep, my lips feeling thick. "Dykes." I relished the
word: I knew she hated it. "They were talking about dykes. They
think I'm straight." I could feel a hysterical giggle rising in me,
but I didn't have the energy to let it out. Instead I drifted
back to sleep, not knowing or caring if Yvonne had understood
me.
In the morning I stood naked in front of the bathroom mirror brushing
my teeth as she showered. She was singing under her breath, splashing
the mouldy walls with soapy water as she washed. I gargled and
spat, and searched my eyes closely, deep blue eyes with startling
white lines running from the pupils to the very edges of the irises.
The eyes of a dyke.
1933
Second Ritual For Bast
Chris Olmstead
Gwen called me up to tell me that her nineteen-year old Siamese cat
Coco, who raised her from a small child and taught her innumerable
wisdoms, had just come out of surgery and was not doing well. She
talked about how her sister Lisa went to the vet every day to sit with
him, talk to him, and give him her love. Gwen said she was burning a
blue candle next to his picture in order to promote his healing, and
was that O.K.? To answer her I mentioned as a gentle aside that I had
heard that green was also good for healing. We talked cats for a
while. She cried. I remembered Buttons, fought tears, and then I
understood what pain she faced here. She kept talking until I offered
that I too might do a healing spell on his behalf. She jumped on my
words with an eager "Oh! Would you?!" and I suddenly understood the
real question behind this phone-call.
I explained that a cat who has seen nineteen summers has really had
the best of it already, and that a spell which holds him to a body
which is obviously failing him might be no kindness. She agreed. I
explained that he might just be ready to go, now...since she has been
raised, and even her little sister Lisa--with whom Coco lived--had
just graduated college. I agreed to do a spell which sent him energy
to do with as he chose, either to heal or to move on. She made a
hopeful sound that with healing, he might choose to stay, then she
hung up.
I went quiet, thinking how best to do this. I mentally reviewed past
spells that have worked, and why. Spells of "recovery" (whether they
have been for illness, or finding Buttons when he was lost in a
strange and distant city, or simply gaining the return of stolen
things) have worked best when I look at the web as it was before the
undesired event, compare it to the web as it is after, and (if the
difference is not too great) then shape the web with my mind until it
resembles what has been and consequently have the item in question pop
back into my reality like a watermelon seed squeezed between thumb and
forefinger.
Here I sought to couch this knowledge within the Wiccan framework I am
studying. I understand how the use of a ritual (or a language, an
image, a habit, anything) taps into all those who have ever used the
same thing, and knits their gifts together on the time-line. More
mundanely, I understand how my own establishment of the habit of
ritual will build powerful cues in my mind which make spell-work more
efficient. Out of respect for what my teachers have been showing me,
I determined to do it perfectly...while no one was around for me to
feel awkward before.
How might my Priestess teacher compose her Altar? What things, and
what Deity shall be the focus? Well, obviously Bast...and such things
as Bast might like. I thought back to the ritual I wanted to do with
Bast for healing Le-oh. I plundered the memory of it for useful
items. I remembered: Bast likes golden necklaces and other shiny
things, images of cats, soft lights that don't damage night vision,
and suddenly, I laughed aloud as I was inspired to offer Her cat-nip.
It just felt right. So I laid these all out (along with the "usual"
things): My first piece of jewelry--a golden cat pin, inscribed "Save
a Cat" from the Save a Cat League of New York, my finest gold chain,
two teak cats from the orient, my golden ankh, scarab necklace, and
the spread-winged Horus-falcon I got when I visited the exhibition of
Ramses II. I placed a bud-vase next to the water cup and went out
1934
into the night to gather a perfect sprig of fresh cat-nip.
A deep breath, and I began by lighting the tiny oil lamps on Her
Altar...
Standing before Her altar I closed my eyes and reached for the images
of the web when Coco was well and compared how it is now. Images
slipped and swam. The differences were great. I pictured Gwen, her
candles and photographs, and knitted us all into the circle with a
breath. Then the images left. I opened my eyes and spoke softly but
aloud. (I'm trying to cultivate that ability.) Before me, my cat
images glimmered. I remembered the scene where Thomasina visits Bast.
I went there too. I breathed energy into myself, and held it in my
belly, as my Sensei taught me. Then I said:
"Oh Bast--I'm here on behalf of your charge Coco, and his human, my
friend Gwen. Coco is old, and it may be that his time has come. It's
true he has lived long, but some cats do live longer. If this is
still something about which there is uncertainty and choice, let him
use this energy to heal. If it is really time for him to go, then I
don't wish to stop him. Let him use this energy to go on into what
ever comes next for him, and have an optimum and right... 'coming
forth into the day'."
(I wanted to say 'death and re-birth,' but suddenly that wasn't
accurate
here...) I then continued, asking:
"Oh Bast, how hard is it to just let things be as they have been, for
just a little longer? He is old, but old-age isn't a crime..."
and suddenly a voice broke in just behind my right ear, and in
perfectly lucid English She answered softly:
"...and Death is no punishment."
It shook me a moment. As soon as She said it I recognized She was
right-- (hence--right side? Or R/L Brain?) It humbled me to realize I
had thought that death WAS punishment. I knew that She was gone as
soon as She had spoken, and there would be no point to turning to
look. I felt the energy go out of me toward Coco, and I knew the
spell had worked but that I hadn't gotten the answer Gwen wanted.
That saddened me, even knowing what She said. I thanked Bast, thanked
and dismissed the watch-towers, and went to bed to think about it all.
Early the next morning Gwen called to thank me for talking to her, and
to tell me there was no need to make the spell for Coco. He had died
in his sleep during the night...now at least he wouldn't have to face
another surgery.
I told her I had already done the spell, and it was my feeling that
Coco was o.k. I mentioned that I thought he had taken the energy for
use in his next reality. I said everything I could think of to help
her feel better. I don't recall whether I told her what Bast said to
me or not.
When I went to the altar to take it all down, I noticed the water
level on the cat-nip had dropped below the stem and it had withered.
Somehow that was fitting. It meant many sad and happy things all at
1935
once. It meant that She had accepted the gift by taking the essential
freshness of the offering; It meant that things die, and that's
natural; It meant that when the vitality is gone, the flesh can not
stay. So it is with what I know of death.
WCC BELTANE RITUAL
By Lynna Landstreet
Personnel required:
Several drummers and other musicians if possible. A priest and
priestess who will represent the God & Goddess (and should be
garbed
appropriately), referred to herein as P & PS, plus a priest or
priestess who will read the meditation and "stage-manage" the
ritual
(referred to herein as "N" for Narrator)
Tools/Supplies required:
Very few. Thereshould be afire in the centreof the circle,and
a chalice of wine and a bowl of Nine Holy Herbs spray or other
concentrated alcohol (we ended up using Jamaican overproof rum,
which worked very well -- flared up about six feet high!).
Bring in the people and have them sit. Have the musicians sit together
in an inner semi-circle, behind the Narrator. One drummer should be
playing a slow, hypnotic heartbeat during the first party of the
ritual. The priest and priestess who will represent the God and
Goddess should be hiding near the circle, and approach when the part
about them drawing near begins.
N: "Beltane means many things. It is a celebration of spring coming
into full flower, of the return of the Goddess from the underworld,
the
mating time of the animals, the return of the sun, and many other
things. Above all, it is a celebration of life. But for us, here in
this community, it is also the time when we leave the confines of our
building and return to the temple of the forest.
"Wicca is a nature religion, but too often we worship in concrete
cages, cut off from that nature, and from our own natures. And as we
have now returned to nature in our choice of ritual site, I ask you
tonight to return to nature in your hearts and minds as well, for the
ways of the world within walls are not necessarily the same as the
ways of the world outside.
"We meet in a small fragment of forest, within acity park. But
now, I ask you to forget the city that surrounds us. In your mind's
eye, let the city fade away and the forest extend on and on, covering
the land that only moments ago was buried under concrete. For once
this land was wild, and covered with trees, not buildings. Once the
rivers and streams ran free, and the air was fresh and fragrant with
the scent of cedar and sweet fern, not fouled by car exhaust and
factory smoke. And it may be that one day, it will be so again, we
have no way of knowing.
"But for now, picture the forest extending on and on,as far as
you
can imagine, in all directions. The great wild forest surrounds and
embraces us, and we are the people of the forest.
"Herein the greatwild forest, we haveno need ofa sword to cast
1936
the circle, for we have each other, our hands, our minds, our bodies.
Join hands, and breathe in deeply, and breathe out, as one. Feel the
circle being formed now by our touch, the energy leaping from hand to
hand, deosil, around the circle. Feel it forming, a place set apart
from the trials of daily life, a sacred, wild place...
"Here in the great wild forest, we have no need of a besom to
cleanse our circle, for we meet in the wilderness, which is already
clean and pure, and by its touch are we made clean and pure ourselves.
Feel all fears, doubts and negativities ebbing away from you, as the
forest absorbs them and transforms them to good...
"Here in the great wild forest, we have no need of incense to
purify
our circle, for we have the arching sky above our grove, and the
rushing
wind that ruffles our hair and caresses our skin. Breathe deeply, and
take the wind and the sky into yourself. The spirits of the air are
here
always, it is we who have come to their place. Greet them, now,
silently, in your own way...
"Here in the great wild forest, we have no need of a candle to
purify our circle, for we have the balefire in the centre of our
circle, and the stars above. See the leaping flames now, hear their
crackle, and see them reflected in the tiny fires in the sky above us.
Feel their warmth, and take them into yourself. The spirits of the
fire are here always, it is we who have come to their place. Greet
them, now, silently, in your own way...
"Here in the great wild forest, we have no need of a water bowl to
purify our circle, for we have the rushing stream in the valley beside
us, and the dew that moistens the grass. Hear the water's call, now,
feel the rising dampness in the air, and take it into yourself. The
spirits of the water are here always, it is we who have come to their
place. Greet them, now, silently, in your own way...
"Herein the great wildforest, we have no needof salt to purify
our circle, for we have the earth itself, beneath us, and the firmness
of our own flesh and bones. Feel the solidity, the vastness, of the
earth, and take it into yourself. The spirits of the earth are here
always, it is we who have come to their place. Greet them, now,
silently, in your own way...
"Open yourself, now, to the pulseof life all around you. It is
there, if you can free your spirit enough to sense it. Feel the life
straining to be born in every sprouting seed, the exhilaration of the
blossoms bursting from their buds on the trees, the joy of the very
grass itself, of every bush and shrub and piece of moss, greening
again as the earth is warmed by the sun, as the life-giving rains fall
from the sky, and all of nature is borne into the ecstatic dance of
life's return. And feel, in the midst of it all, the presence of the
Lord and Lady, who are the soul of all nature, the consciousness of
the wild, the beauty of the green earth, the sun and moon and stars,
and the mystery of the waters. Feel them approaching! Even now, they
near our circle, drawn by our love and our joy in their creation. Feel
their power, their nearness... they approach... they come... THEY ARE
HERE!"
Narrator throws the Nine Holy Herbs into the fire. Asit flares
up,
the drummersbegin todrum, and thepriest and priestessrepresen
ting the God and Goddess runinto the circle and beginto dance
wildly around the fire. After a couple ofrounds, they each pull
someone in from the circle to dancewith them a few rounds, then
each of the four pull other people in, and so on, until the whole
1937
circle is up and dancing (in high school they called this a snowball
dance, remember?).
As the dance reaches its peak, the priest and priestess take the
chalice,and hold it up above theheads of the dancers to charge
it
(this ismade easier if yourcircle site is surroundedby park
benches likeours is). If theenergy is really happening,a formal
wineblessing shouldn't be necessary, butone may be performed
anyway if desired. When the wine has beencharged, the narrator
calls "Down!" and people fall to the ground.
1938
N "Feel the energy swirling up and up above us, forming a fiery
cone.
See it explode in a shower of fireworks, the energy spiraling down to
the earth like shooting stars, adding power to the transformation that
is already underway, blending with the energy of every leaf and bud
and
blossom to aid in the greening of the earth. (Pause) Now rise, and
join
hands once again."
Priest and priestess take chalice around circle, and kiss each
person before giving it to them, while people sing:
"Powers of the Earth
Powers taking form
Rising to rebirth,
Rising to be born."
When chalice returns, pour libation into the fire.
N "We need not bid farewell to our Gods, nor to the spirits that
surround us, the wind, the fire, the stream, or the earth, for they
are
always here. It is we who shall take our leave of them, later on, and
when we do, each of us shall say our own farewell, in our own words.
But for now -- LET THE CELEBRATION BEGIN!!!"
People feast, dance, make merry, etc.
1939
Yule Carols courtesy of Green Egg (Yule '92 issue)
Ye Children All of Mother Earth
(It came upon a midnight clear...)
Ye children all of Mother Earth
join hands and circle around
To celebrate the Solstice night
When our lost Lord is found.
Rejoice, the year has begun again
The Sun blesses skies up above
So share the season together now
In everlasting Love!
=======================================
Gloria
Snow lies deep upon the Earth
Still our voices warmly sing
Heralding the glorious birth
Of the Child, the Winter King
Glo -- ria!
In excelsis Deo!
Glo -- ria!
In excelsis Dea!
Our triumphant voices claim
Joy and hope and love renewed
And our Lady's glad refrain
Answer Winter's solitude
Glo -- ria!(etc.)
In Her arms a holy Child
Promises a glowing Light
Through the winter wind so wild
He proclaims the growing Light.
Glo -- ria! (etc..)
Now the turning of the year
Of the greater Turning sings
Passing age of cold and fear
Soon our golden summer brings.
Glo -- ria! (etc..)
1940
===============================
Oh, Come, All Ye Faithful!
Oh, come all ye faithful
Gather round the Yule Fire
Oh, come ye, oh, come ye,
To call the Sun!
Fires within us
Call the Fire above us
O, come, let us invoke Him!
O, come, let us invoke Him!
O, come, let us invoke Him!
Our Lord, the Sun!
Yea, Lord, we greet Thee!
Born again at Yuletide!
Yule fires and candle flames
Are lighted for You!
Come to thy children
Calling for thy blessing!
O, come let us invoke Him (x3)
Our Lord, the Sun!
=========================
Silent Night
Silent night, Solstice Night
All is calm, all is bright
Nature slumbers in forest and glen
Till in Springtime She wakens again
Sleeping spirits grow strong!
Sleeping spirits grow strong!
Silent night, Solstice night
Silver moon shining bright
Snowfall blankets the slumbering Earth
Yule fireswelcome the Sun's rebirth
Hark, the Light is reborn!
Hark, the Light is reborn!
Silent night, Solstice night
Quiet rest till the Light
Turning ever the rolling Wheel
Brings the Winter to comfort and heal
Rest your spirit in peace!
Rest your spirit in peace!
1941
========================================
Glory to the New Born King
Brothers, sisters, come to sing
Glory to the new-born King!
Gardens peaceful, forests wild
Celebrate the Winter Child!
Now the time of glowing starts!
Joyful hands and joyful hearts!
Cheer the Yule log as it burns!
For once again the Sun returns!
Brothers, sisters, come and sing!
Glory to the new-born King!
Brothers, sisters, singing come
Glory to the newborn Sun
Through the wind and dark of night
Celebrate the coming light.
Suns glad rays through fear's cold burns
Life through death the Wheel now turns
Gather round the Yule log and tree
Celebrate Life's mystery
Brothers, sisters, singing come
Glory to the new-born Sun.
1942
The Corn Play (Lammas Ritual)
Coven of the Morning Star and Stella Maris Coven
Requirements:
Lammas Lord Crown (Wheat, Rye, Corn, fruit and flowers)
Corn Queen Crown (Wheat, Rye, Corn etc)
Fresh-baked bread
Honey
Red Wine
Cords to bind the Lammas Lord
Green cloth to cover him
Lammas Cup and cloth to polish
"John Barleycorn" music
Ritual Begins:
Priestess and Priest cast circle and invoke quarters
(Lammas Lord and Corn Queen remain outside circle).
A gateway is cut, and everyone calls to the Corn Queen to
enter the circle:
Queen of the Corn, Queen of the Fertile Earth; come to us now,
for we have need of you & etc.
The Queen enters, and then leads the call for the Lammas Lord
to enter the circle.
God of the Meadow, God of the Hill, God of the Corn and of our
True Will, come to us now, for we adore you & etc.
The Lammas Lord stands in the centre of the Circle, and is
washed by the women (each Priestess takes the aspergillus in
turn, and asperges the Lammas Lord - Corn Queen first).
Then each one polishes the Lammas Cup, which is returned to
the altar, and filled with red wine. (Corn Queen takes cup and
cloth to each person).
Then the Queen stands before the Lammas Lord and says:
To kill the King
(Coven: For what purpose kill?)
To feed the land
(Coven: What feeds the land?)
The blood of the King
The honour of the King
The life of the King
Two priests step forward, and bind the Lord's hands behind his
back, and tie his ankles together. NB: do not knot the cords,
as the Lammas Lord must be able to extricate himself from the
bindings.
1943
The men all turn and face outwards from the circle. The Corn
Queen takes her athame, and the cup of wine, and "cuts the
throat" of the Lammas Lord, catching his blood in the chalice.
The women help the Lammas Lord to the ground, and cover him
with the green cloth. His crown is placed upon the bread, on
the altar. A female Elder stands at the head of the Lammas
Lord, and a Maiden stands at his feet. They are his mourners.
The men turn back into the circle, and the Corn Queen leads
the weaving dance to "John Barleycorn". When the music
finishes, all stand facing outwards (including Elder and
Maiden). The Lammas Lord removes his binds and cover, and
silently makes his way to the altar. He takes up the bread and
wine, and leaves his crown on the altar. He returns and stands
centre. The Corn Queen acknowledges the mystery of the re-born
grain:
"Behold the Mystery! The grain, the crop, the food."
As she speaks, everyone turns and faces in once more.
The Queen steps forward, and kneels before the re-born grain
saying again, "behold the mystery". She rises, and drinks from
the cup. The "Lammas Lord" breaks a piece of bread for her,
which he gives to her as she hands back the cup. She walks to
the altar, and dips the bread in the honey. Then the next
person steps forward, and repeats her actions. Then each in
turn until all have knelt to the re-born grain, and had some
wine, bread and honey. It is important that the Lammas Lord
does not speak throughout the ritual.
The circle is closed, and the feast begins.
This ritual is freely adapted from a traditional ritual
practised in the north of England.
1944
FOOD FOR THOUGHT
----------------------------------------------------------------------
SYSOP'S NOTE: This excellent food-for-thought was downloaded
from EarthRite BBS, 415-651-9496. - Talespinner, Sysop, WeirdBase
----------------------------------------------------------------
LOOKING AT YOURSELF
before you go a step further, take a good long look at your
desires, motivation and skills. What role do you see yourself
playing in this new group? "Ordinary" member? Democratic
facilitator? High Priestess? And if the last -- why do you
want the job?
The title of High Priestess and Priestess are seductive,
conjuring up exotic images of yourself in embroidered robes, a
silver crescent (or horned helm) on your brow, adoring
celebrants hanging on every word which drops from your lips...
Reality check. The robes will be stained with wine and candle
wax soon enough, and not every word you speak is worth
remembering. A coven leader's job is mostly hard work between
rituals and behind the scene. It is not always a good place to
act out your fantasies, because the lives and well-being of
others are involved, and what is flattering or enjoyable to you
man not be in their best interest. So consider carefully.
If your prime motive is establishing a coven is to gain status
and ego gratification, other people will quickly sense that. If
they are intelligent, independent individuals, they will refuse
to play Adoring Disciple to your Witch Queen impressions. They
will disappear, and that vanishing act will be the last magick
they do with you.
And if you do attract a group ready to be subservient Spear
Carriers in your fantasy drama -- well, do you really want to
associate with that kind of personality? What are you going to
do when you want someone strong around to help you or teach you,
and next New Moon you look out upon a handful of Henry
Milquetoasts and Frieda Handmaidens? If a person is willing to
serve you, the they will also become dependent on you, drain
your energy, and become disillusioned if you ever let down the
Infallible Witch Queen mask for even a moment.
Some other not-so-great reasons for starting a coven: a) because
it seems glamorous, exotic, and a little wicked; b) because it
will shock your mother, or c) because you can endure your
boring, flunkie job more easily if you get to go home and play
Witch at night.
Some better reasons for setting up a coven, and even nomination
yourself as High Priest/ess, include: a) you feel that you will
be performing a useful job for yourself and others; b) you have
enjoyed leadership roles in the past, and proven yourself
capable; or c) you look forward to learning and growing in the
role.
Even with the best motives in the world, you will still need to
have -- or quickly develop -- a whole range of skills in order
to handle a leadership role. If you are to be a facillitatir of
1945
a study group, group process insights and skills are important.
These include:
1) Gatekeeping, or guiding discussion in such a way that
everyony has an opportunity to express ideas and
opinions;
2) Summarizing and clarifying;
3) Conflict resolution, or helping participants understand
points of disagreement and find potential solutions which
respect everyone's interests;
4) Moving the discussion toward consensus, or at any rate
decision, by identifying diversions and refocussing
attention on goals and priorities; and
5) Achieving closure smoothly when the essential work is
compleated, or an appropriate stopping place is reached.
In addition to group process skills, four other competencies
necessary to the functioning of a coven are: ritual leadership,
administration, teaching, and counseling. In a study group the
last one may not be considered a necessary function, and the
other three may be shared among all participants. But in a coven
the leaders are expected to be fairly capable in all these
areas, even if responsibilities are frequently shared or
delegated. Let us look briefly at each.
Ritual leadership involves much more that reading invocations by
candlelight. Leaders must understand the powers they intend to
manipulate: how they are raised, channeled and grounded. They
must be adept at designing rituals which involve all the sensory
modes. They should have a repertoire of songs and chants, dances
and gestures or mudras, incense and oils, invocations and
spells, visual effects and symbols, meditations and postures; and
the skill to combine these in a powerful, focused pattern. They
must have clarity of purpose and firm ethics. And they must
understand timing: both where a given ritual fits in the cycles
of the Moon, the Wheel of the Year, and the dance of the
spheres, and how to pace the ritual once started, so that energy
peaks and is channeled at the perfect moment. And they must
understand the Laws of Magick, and the correspondences, and when
ritual is appropriate and when it is not.
By administration, we refer to basic management practices
necessary to any organization. These include apportioning work
fairly, and following up on its progress; locating resources and
obtaining them (information, money, supplies); fostering
communications (by telephone, printed schedules, newsletters
etc.); and keeping records (minutes, accounts, Witch Book
entries, or ritual logbook). Someone or several someones has to
collect the dues if any, buy the candles, chill the wine, and so
forth.
Teaching is crucial to both covens and study groups. If only one
person has any formal training or experience in magick, s/he
should transmit that knowledge in a way which respects the
intuitions, re-emerging past life skills, and creativity of the
1946
others. If several participants have some knowledge in differing
areas, they can all share the teaching role. If no one in the
group has training and you are uncertain where to begin, they
you may need to call on outside resources: informed and ethical
priest/esses who can act as visiting faculity, or who are
willing to offer guidance by telephone or correspondence. Much
can be gleaned from books, or course -- assuming you know which
books are trustworthy and at the appropriate level -- but there
is no substitute for personal instruction for some things.
Magick can be harmful if misused, and an experienced practitioner
can help you avoid pitfalls as well as offering hints and
techniques not found in the literature.
Counseling is a special role of the High Priest/ess. It is
assumed that all members of a coven share concern for each
other's physical, mental, emotional and spiritual welfare, and
are willing to help each other out in practical ways. However,
coven leaders are expected to have a special ability to help
coverners explore the roots of teir personal problems and choose
strategies and tactics to overcome them. This is not to suggest
that one must be a trained psychoanalyst; but at the least, good
listening skills, clear thinking and some insight into human
nature are helpful. Often, magickal skills such as guided
visualization, Tarot counseling and radiesthesia (pendulum work)
are valuable tools as well.
Think carefully about your skills in these areas, as you have
demonstrated them in other organizations. Ask acquaintances or
co-workers, who can be trusted to give you a candid opinion, how
they see you in some of these roles. Meditate, and decide what
you really want for yourself in organizing the new group. Will
you be content with being a catalyst and contact person --
simply bringing people with a common interest together, then
letting the group guide its destiny from that point on? Would
you rather be a facilitatir, either for the first fonths or
permanently: a low-key discussion leader who enables the group
to move forward with a minimum of misunderstanding and wasted
energy? Or do you really want to be High Priestess -- whatever
that means to you -- and serve as the guiding spirit and
acknowledged leader of a coven? And if you do want that job,
exactly how much authority and work do you envision as part of
it? Some coven leaders want a great deal of power and control;
others simply take an extra share of responsibility for setting
up the rituals (whether or not they actually conduct the rites),
and act as "magickal advisor" to less experienced members. Thus
the High Priest/ess can be the center around which the life of
the coven revolves, or primarily an honorary title, or anything
in between.
That is one area which you will need to have crystal-clear in
your own mind before the first meeting (of if you are flexible,
at least be very clear that you are). You must also be clear as
to your personal needs on other points: program emphasis, size,
meeting schedule, finances, degree of secrecy, and affiliation
with a tradition or network. You owe it to prospective members
and to yourself to make your minimum requirements known from the
outset: it can be disastrous to a group to discover that members
have major disagreements on these points after you have been
meeting for six months.
1947
The Heirophant
"An official expounder ofsacred mysteries or religious cere-
monies,esp. in ancient Greece; an initiating or presiding priest" -
OED. I generally use it in the "initiating priest/ess" context (CM
heritage,that). Those who hold the power *and authority* to initiate
others into our particular Trad, are hierophants when they actually
exercise that power.
Most of usare explicitlyoathbound to ensurethat thecandidate
is a worthy person, properly prepared to receive what we are about to
confer,and that the rite of adoption/initiation is correctly done
according to Trad standards. Those Trads who've dispensed with oaths
still, implicitly,expect something rather similar.
When I consider acandidate for initiation,I first look tosee
whether I have a 'proper person' according the expectations of my Art.
Next I look to see whether the Lady's Initiation rests upon them.
Lastly, I look to see that s/he understands what s/he is about to
promise, and has the skills necessary to carry it out (the gumption to
stand by his/her oath is part of 'proper person', IMO). While the
marks ARE plain to see,speculation by the uninitiated notwithstanding
, all three ARE judgement calls on my part. Then again, ANY
situation touching upon my Oath requires a judgement call on my part.
At1st Degree,Alexandriantradition permitsme toextend benefit
of the doubt in cases where the marks are recent enough that they
shine but dimly (or where the candidate's history leads one to suspect
s/he may not feel bound to stand by what s/he swears to). Gardnerian
tradition does not. Then again, H'Alexandrian tradition requires that
no benefit of the doubt be granted at 2nd Degree, whereas Gardnerian
tradition again contradicts. In either case, a 2nd of either Trad has
been put to the test and found fully appropriate to the Trad in the
judgement of his/her heirophant, we simply do it at different degrees.
(That's the theory,anyway, and why we come down so hard on those who
f*ck-initiate.)
1948
RAVEN GRIMASSI ON HEREDITARY ITALIAN WITCHCRAFT
[Conversations arising from Raven's posts are
included with the material to which they refer,
but are indented to make them less intrusive.]
THE OLD WAYS: THE SPIRIT FLAME
I would like to share some of the Old Hereditary Ways here, and
invite others to post their techniques for Ritual or Magic, etc. I
know many of you choose to believe that we Hereditary Witches do not
exist, but that's O.K., you may still find this info of use (or at
least of some interest). This first post is about what we call The
Spirit Flame. In the Aridian Tradition, it is the focal point of the
altar. A bowl is placed upon the center of the altar, and is filled
with a special liquid, which will burn a blue flame. The appearance of
the blue flame represents the presence of Divinity, within the ritual
setting. The use of fire as a sacred symbol is one of the most ancient
of practices.
If you wish to experience the Spirit Flame, you can perform the
following, using any high quality perfume, or cologne. Strega Liquore
is excellent, and contains all but one of the original ingredients (it
is quite expensive, however). Place the bowl in the center of your
altar (the bowl must be able to hold fire). Fill the bowl about half
full. Set two altar candles, forward of the bowl, off to each side
(you are forming a triangle; the bowl is the bottom point of an in-
verted triangle). Light the candles,
and extinguish any other source of light. With a ritual tool such as a
wand or blade, trace a crescent over the liquid, and say:
"In the name(s) of ____________
and by this sacred sign
be this the Essence of the Divine"
Then take a lit match and touch it, gently, to the surface of the
liquid (do not use any liquid other than perfume or Liquor/ liquore).
As you light the bowl say :
"I call upon Thee ___________________
be Thou present at this sacred place "
A beautiful blue flame will appear, and gently dance upon the
surface of the liquid. We consider the flame to be sacred, and we use
it to bless objects, empower tools, and create our ritual circles/sac-
red space. Feel free to experiment with it, but please treat it with
respect. Allow the flame to go out by itself.
I have altered the wording, and omitted some of the gestures and
invocations. You may insert the names of your own deities in the blank
space. Even though altered, the technique here is sound, and should
enrich whatever you may choose to do with the Spirit Flame.
This ritual has been preserved among the Hereditary Clans, and is
still an aspect of all ritual gatherings. It is the oldest of our
"laws" that nothing may be removed from the Teachings, so we still
1950
keep the Old Ways alive (we can add to our material, but we cannot
remove anything). In Italy, Strega Liquore has been used as the Spirit
Flame liquid, since it was first distilled in 1873. Originally the
recipe was sold to the Alberti family, by some Strega (Italian for
witch), with the exception of one certain ingredient. Before this, a
liquid made from a mixture of distilled grape wine, and distilled
grain, was the basis for the Spirit Flame liquid. It was quite similar
to Brandy, which was first distilled around 100 A.D.
Scenes showing fermentation appear on pottery made in Mesopotamia
as early as 4200 B.C. The earliest forms of Spirit Flame Liquid would
have been a fermented substance, followed later by ones which were
distilled. I am not at liberty to go into the individual ingredients,
unfortunately. However, Strega Liquore is about as close as one can
get without being initiated.
If the Spirit Flame was used outside of Italy, I am unaware of it. But
I would be happy to know that others had this Tradition as well.
Don't laugh too hard at the following
Raven... I experimented with lighting the Strega
in my bowl, in my case a cast-iron chili pot cum
cauldron. It does WHOOSH, doesn't it?! (No, I
didn't set myself on fire). And the blue is love-
ly... But everything got so hot that the Strega
went into a rolling boil and essentially doused
itself. IS this supposed to happen? I think I hear
you laughing.... SeraLuna
Dear SeraLuna, You can always pick out an Aridian,
as they have no eyebrows, eyelashes, or hair!!
Seriously though, no it isn't supposed to do
that. I suspect that you used too much Strega
Liquore, and that the pot was too big. A Chili pot
full of Strega would... well, it would do exactly
what you described! I am glad that you're OK. Next
time use only a small bowl, no larger than a
cereal bowl, and only use about 2 or 3 oz. of
liquid. Many Blessings, Raven
----------
THE WALNUT WITCHES
In Italy, there is a legend of Witch gatherings in the town of
Benevento, at the site of an old walnut tree. Manuscripts from old
witch trials in Italy, speak of this tree which (it was said) had
always been there, and was in leaf all year long. The nuts of this
tree, were said to have been of pyramid-like form. Many of these
walnuts were sold as talismans and amulets. The tree was so huge, and
its branches so thick with leaves, that its shade was said to be like
night itself. It was considered sacred to Proserpine, Nox, Diana, and
all Cthonic deities. The walnut witches were said to have been a very
powerful society of witches. It was through their dedication that the
Old Religion survived intact, during the Inquisition (and afterwards).
1951
In 662 A.D. Romuald, Duke of Benevento, lived in Benevento and was
said
to have joined in these celebrations at the walnut tree. In Benevento
there also lived a man named Barbato. He was a christian, and later
became a Bishop (eventually he was even sainted). Hard times befell
Benevento, and the army of the Byzantine Emperor Constans II, was
threatening to invade. Barbato went about the town blaming all the
troubles of Benevento, on the witches and their religion. After cor-
responding with Constans, Barbato approached Romuald, and said that he
(Barbato) would perform a miracle and save Benevento, if given author-
ity to "cleanse" the town of its "heathen sins". In desperation,
Romuald agreed, and sure enough Benevento was not conquered (but it
was attacked).
Barbato had the Walnut tree cut down, and converted Romuald to
Christianity. One story is told that Barbato had a church built upon
the site of the old tree, and another that the tree was seeded in a
different place, and still another that the tree grew again in the
same spot.
Whatever the case, my mother says that a walnut tree still stands
in Benevento, in the Stretto di Barba, near the river. Witches still
gather there today in secret. Benevento has long been associated with
Witchcraft, and was once the sanctuary of the followers of Aradia, in
the 14th Century. In Charles Leland's book ETRUSCAN MAGIC & OCCULT
REMEDIES there are several exaggerated (but fun) stories of the good
witches of Benevento. Leland also states that the witches of Benevento
were very well known for their healing, and for dispensing coins to
the poor.
A last note of interest, Strega Liquor is made in Benevento (and
has been for quite awhile). If you can find a bottle, check out the
label. You'll find a picture of witches and satyrs dancing beneath a
tree (walnut I assume ).
----------
THE WATCHERS
In the early stellar cults, there were four "royal" stars (known
as lords) which were called the Watchers. Each one of these stars
"ruled" over one of the four cardinal points. The star Aldebaran, when
it marked the Vernal Equinox, held the position of Watcher of the
East. Regulus, marking the Summer Solstice, was Watcher of the south.
Antares, marking the Autumn Equinox, was the Watcher of the west.
Fomalhaut, marking the Winter Solstice, was Watcher of the north.
Towers were constructed, bearing the symbols of these Watchers, for
the purpose of evocation. During the "rites of calling" symbolic
gestures were given and the names of the Watchers were called out. In
the stellar mythos, the Watchers themselves were deities who guard the
Heavens and the Earth. Their nature (and "rank") was altered by the
successive Lunar and Solar cults, which replaced the Stellar Cults.
Eventually the Greeks reduced them to Gods of the four winds, and the
Christians made them principal-ities of the air. Their connection with
1952
the stars was vaguely preserved among the populace, in the concept of
Angels.
In the Italian system, these ancient Beings are called the Grigo-
ri. They are the Guardians of the "doorways" between the physical
plane and that which is beyond. In Italian witchlore, the stars were
thought to be the campfires of the legions of the Watchers (there were
other stellar associations as well). In the 16th Century, the French
theologian Sinistrari spoke of Beings existing between "men and an-
gels". He called them demons, and associated them with the Elemental
natures of Earth, Air, Fire, and Water. This, however, was not a new
concept, but was taught by certain Gnostic sects in the early days of
Christianity. In the Old Testament (Daniel 4: 13-17) there is referen-
ce to the Irin, or Watcher, which appear to be an order of angels. In
his book DICTIONARY OF ANGELS, Gustav Davidson lists the Watchers as a
high order of angels, known also as the Grigori. In Rabbinic lore, the
"good" Watchers dwell in the 5th Heaven, and the "evil" Watchers dwell
in the 3rd.
In Aridian lore, the Watchers guard our circle and watch over us.
They assist us in our spiritual growth, and "escort" us to the next
realm, when we cross from physical life. We acknowledge them as Guar-
dians of the entrances and exists, to and from the worlds which con-
nect with the physical plane. We also know them as the Keepers of the
Ancient Wisdom, and guardians of the Art. They are Clan Guardian
spirits, known as The Old Ones.
They are also pre-Christian and pre-Gardnerian.
----------
THE LARE
In the Old Religion of Italy there are certain spirits called the
Lare (pronounced Lar-ray), who are both protectors and preservers. In
Roman mythology, they were house spirits/family spirits. Upon the
home's hearth, a small Lare "house" (or chapel) was placed. Each one
had a receptacle for offerings, which consisted of wine, honey, milk
and flowers (or grain). The focal point of a Family is their home, and
in olden times the focal point of the home was the hearth (the Latin
word "focus", means hearth). The hearth held the fire which provided
heat, and served to cook the meals. A prayer was said to the Lare
every morning, and special offerings were made at family celebrations.
These spirits were originally gods of the cultivated fields and
were worshipped at the crossroads. In early Etruscan times, they were
called Lasa. In Tuscany today, the word lasa refers to spirits. The
Lare cult maintains a strong family connection, and is largely respon-
sible for the existence of hereditary Italian witch families. Genera-
tion after generation has remembered and honored the previous ones,
passing on the ancient traditions of the Old Religion. This is why we
can trace our heritage back, and recall the family lines. Today,
Aridians still place a Lare house in their home, and give offerings.
At birthdays, candles are lit on the shrine for the family member, and
also when they die. At certain seasonal rites, the family names are
recalled, back down the family lines. Stories are retold and so on. It
1953
is really quite beautiful, and very primitive. It is our culture and
our heritage which binds us together. Sadly, this is something which
modern culture does not really understand, or appreciate.
FROM: TONY MARCANO
It should also be noted that the prayers said at the larari-
um differed on the kalends, nones, and ides. Also, the lares
were worshipped along with the penates, Vesta, and the
genius (pronounced ghen-yoos). Roman traditions accepted/to-
lerated many gods, which allowed for the inclusion of a
"wiccan" pantheon but very often these were very different
traditions shared within the same household. The MTR (trad-
itional Romans) in Italy as a tradition/organization does
not embrace stregeria (although some of them may also be
practicing witches) but rather view themselves as Roman
Pagans, members of the collegium and curia, and in some
cases flamines.
FROM: RAVEN GRIMASSI
Please understand that I am not talking about
Roman Religion here. I am talking about my Tradi-
tion, which has its roots in ancient Italy. Our
people lived under Roman rule perhaps, but did not
follow the classic Roman Religion. We are Strega
and are different from classic Roman Tradition. I
am not leaving things out here, I'm speaking of
the Ways of my Clan. Certainly there were other
things going on in Italy concurrently with us (but
different from us). Thanks for adding your knowle-
dge to this post, but I simply wish to keep things
clear (and not to contradict you).
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DIANA & REX NEMORENSIS
There is a very interesting myth about the worship of Diana,
which I would like to share here. Long ago, in the Alban hills, there
came a runaway slave who was favored by the Goddess Diana. Because She
had freed him, he desired to worship Her, and She gave him sanctuary.
One day Diana appeared to him beneath a large tree which stood in the
center of a clearing, within a large grove. Then just after sunset She
proclaimed Her love for him, but at the same time demanded that he
prove himself worthy of Her favors. So Diana brought before him a
mighty warrior, who was Guardian of the Grove. Then She told the
runaway slave to challenge the Guardian. But the Guardian would not
accept the
challenge, unless the former slave could prove his strength and coura-
ge. So the runaway climbed the great tree, and broke off a large
branch with his hands. The branch was so strong that no ordinary man
could break it. So the Guardian accepted the challenge, and the two
battled for the favor of Diana. The Guardian was defeated and met his
end at the hands of the runaway slave. Then Diana touched his shoulde-
rs, placed a wreath upon his head, and said "Thou art Rex Nemorensis
(King of the Woods)". This is one of the mystery texts, and deals with
1954
parts of our inner self. Look at the characters in the Myth as your-
self, and
at Diana as Enlightenment.
Now, back to the note. In central Italy lies the lake once known
as Lacus Nemorensis. This lake was also known as the Speculum Dianae
(Mirror of Diana). Here on the northeast shore of this ancient lake,
once stood the temple of Diana. Here too was the sacred grove of
Diana. In ancient times the followers of Diana gathered at the Temple
to give worship, and to be healed by the water, which was said to flow
into a pool within the Temple. At Nemi, in the Alban Hills, Diana was
worshipped in many forms. At the new moon She was the chaste Huntress
and the crescent moon was her bow. In this aspect She was seen as the
eternal virgin, free from the need for men. At the time of the full
moon, Diana was the Enchantress, the Queen of Magic. At the dark of
the moon Diana was vengeful, secretive, and somewhat dangerous. As the
chaste, Her name was pronounced Dye-anna. As the Queen it was pronoun-
ced Dea-nah, and at dark of moon it was pronounced Dee-anna. These are
essentially the same aspects commonly referred to as Maiden, Mother,
Crone.
Another term for Rex Nemorensis, was the Hooded One. It is inter-
esting, because a cult formed in the Groves of Nemi around this theme,
and was comprised of outlaws and runaway slaves from Rome.
There is a similarity between this mythos, and the Robin Hood
legend. Especially when you consider that runaway slaves and outlaws
from Rome gathered in the forests of Nemi. The Hooded One was a title
for the representative of the God (usually referred to as Kern). This
person was the cult leader, and held the title of either the Hooded
One, or Rex Nemorensis. The major difference probably lies in the fact
that the Hooded One could be either a male or a female. But Rex Nemor-
ensis was always a male. Legend says that the Hood helped to conceal
the gender. The outlaws of the Forest in Nemi were more of a religious
cult, and lived more off than the land, than off the rich (although an
occasional ambush here or there was not out of the question).
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DIANA AND DIANUS
The most common names found associated with The Old Religion, in
Italy, are Diana & Dianus. Dianus is the nature god, associated with
the woods, herds, fertility, and so on. He was present in the rites of
Diana at the sacred grove of Nemi. He is also known as verbius, and is
linked to the title Rex Nemorensis. Oaks were sacred to Dianus, which
were present in the groves at Nemi. It seems likely that, in time, he
was also associated with the god Janus. Janus was a god of doorways/p-
ortals (and of beginnings in general). In this aspect, Janus was a
guardian who kept non-initiates away from the Mystery Traditions. He
carried a whip and a rod, which could usher in, or drive away. Dianus,
as the guardian Rex Nemorensis, is easily linked to Janus, in this
aspect. In the Aridian Tradition, Diana and Dianus would be two parts
of the Divine One Great Spirit. Usually, Dianus is visualized as a
1955
stag god, or a man with antlers. He can also be associated with the
forest god, known as Kern (no, Kern, not Herne ...different land,
similar story).
Dianus is the consort of Diana, even in Her chaste aspect. Here
they are more like brother and sister. In other aspects they are
lovers, and so on. Historical references to the cult of Diana and
Dianus (other than Classical Age) appear as early as the 4th Century
A.D.
Jana is one of the names we Aridians use for the Goddess (the
others are Tana & Fana). The Goddess Jana is the Moon Goddess of the
Janarric Clan. In Naples, the term Janarra was once used as the word
for witch (instead of Strega). The Janarra are the keepers of the
Lunar mysteries, in the Triad Traditions. Sometimes they are called
the Sea Witches, because they once practiced along the coastal regi-
ons, and near the Bay of Naples.
In Italy there are three Clans, known as the Triad. THe first is
called the Fanarra, second is the Janarra, and third is the Tanarra.
The Fanarra are the "keepers of the earth mysteries", the Janarra are
"keepers of the Lunar mysteries", and the Tanarra are the "keepers of
the stellar mysteries". Originally they were one Clan, comprised of
the covens which Aradia had established in the 14th Century. When the
Inquisition began murdering witches, the Clan split up into their
respective mystery traditions, in order to preserve at least one of
the old Mystery Teachings. As the Fates would have it, however, all
three survived. The Aridian Tradition is a rejoining of the three,
back into the original state (as practiced in the time of Aradia).
Each leader of a Clan, has a working knowledge of the two other Clans.
Each Clan has a different aspect of Deity, for their Focus.
Fanus is the basic earth connection of the God. He is lord of the
mysteries of the earth. He is primal, and one of the first awakenings
of Divine Consciousness (in the Physical Plane). Janus is the awaken-
ing of the Divine Consciousness to the Solar System (if you will). He
is the connection to the Sun and other planetary influences. Tanus is
the awakening of Divine Consciousness to the Universe. He is the
connection to higher Divinity, to the Source of All Things. So, ac-
tually they are the same Deity, but seen in various aspects (more
properly, they are symbols of the stages through which Human Under-
standing has marked its contact with Divinity). Dianus is Fanus in a
higher aspect. Fanus is more like Pan, while Dianus is more like Kern
(stag horned god of the forests of Nemi). The double faces of
Janus symbolize (among other things) the stage of a God who is between
its base earth aspect, and its higher Divine aspect. These gods may
also be thought of as the stages of Child, Adolescent, and Adult
(although I would never say that to their face...nor neither face of
Janus). Another illustration might help: Fanus is seen with animal
horns, while Janus is seen wearing a crown, and Tanus is visualized
with a blue flame forming a sort of "halo" around his head. Thus, you
have the Nature made (horns), Human made (crown), and Divine made
(light)
concepts of Deity.
1956
Just a bit of an extension from my first reply (and a bit
less emotional I hope). Frazer was not presenting a "Trad-
ition" or a "System". He was simply speaking of the ancient
practices and concepts of The Old Religion (and other things
as well). You asked about our differences and likenesses. We
share the common knowledge of Diana at Nemi, and some
aspects of Her cult there. Rex Nemorensis is simply another
aspect of what was once practiced at Nemi. In my Tradition
there is no office of this title, and his legend is only one
of the Mystery Teaching concepts, which we have retained
over time. Legend says that Aradia (the Holy Strega) es-
tablished a camp in the ruins of Diana's Temple, there at
Nemi. I suppose that might be considered a connection
somehow. Actually, Aradia was a Tuscan Witch and taught the
Old Religion as a whole (not simply as practiced at Nemi).
Frazer doesn't go into much depth concerning the Witch Cult
in Italy, so I don't know what else to compare it to. I am
NOT giving a history of my Tradition here, but my Tradition
is a part of what I am posting.
In Leland's book, Aradia is the Daughter of Diana & Lucifer.
In the mythos of the Aridian Tradition, Aradia is quite
human (and is not the actual "daughter" of Diana). Now,
Diana does have three aspects, just as Dianus has. She is
Fana, Jana, and Tana just as he is Fanus, Janus, and Tanus.
How this all came about, goes back to the Coven which Aradia
had founded in the 14th Century . In time as this coven
divided and established other covens, the Inquisition arose
(by the way, in Italian the word for coven is boschetto -
pronounced boss-kett-oh - and means a grove). Hoping to keep
the mysteries alive, they established three Clans. Each Clan
was a "Keeper" of one of the mystery traditions. These were
the Earth, Lunar, and Stellar Mysteries. Each Clan then
named the Deities in accordance with their mystery system.
That is how Diana and Dianus came to be known by these many
names. It is customary in some Traditions/Systems to have an
"inner court" name for the God & Goddess. A name not known
to any non-initiates. So, some groups will chose (or
create) a secret name, which only they will use when
addressing Deity.
For those who both believe, and do not believe, in the anti-
quity/survival of The Old Religion, I offer the following: In 30 B.C.,
the Roman Poet Horace wrote his work called the Epodes of Horace. In
part, they deal with a dialogue between he and an Italian witch named
Canidia. In Epode 5, he associates Diana & Proserpina with witches in
a mystery Cult. In Epode 17, he names these goddesses as patron
goddesses of Witchcraft, and states that witches use a book called
Libros Carminum, by which they "call down the moon" and make philtres
and evoke spirits. Other Roman writers of the period, support this
basic theme in their writings (such as Lucan and Ovid). From this we
can conclude, that the association of witches with Diana, was general-
ly accepted in Italy (circa 30 B.C.). Bear in mind that this is being
written about in pre-Christian times, and not in the 1950's of Gerald
Gardner. In note titled "The Society of Diana", I will show that this
1957
cult continued on (in Historical documentation) through the 19th
Century.
EPODE 5 : "...Night and Diana, who command silence when
secret mysteries are performed, now aid me: now
turn your vengeance and influence against my
enemies' house..."
EPODE 17: (to canidia) "Now already I yield to your mighty
art, and suppliant beseech you by the realms of
Proserpine, and by the powers of Diana, not to
be provoked, and by your books of enchantments
that are able to call down the fixed stars from
heaven, Canidia, at length spare your magic
words, and turn backward your swift wheel..."
(Canidia replies)
"...must I, who can move waxen images and call
down the moon from the sky by my spells, who can
raise the vaporous dead, and mix a draught of love
lament the effect of my art, availing nothing upon
you ?"
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THE SOCIETY OF DIANA
The historical documentation which I present here, is drawn from
the research notes and books of, Professor Carlo Ginzburg (Professor
of Italian Renaissance Studies at Univ. of California in Los Angeles),
Professor Ernesto de Martino (Prof. of the History of Religions at
Cagliari Univ., Italy), Professor Cardini (Prof. of History at the
Univ. of Florence), and Julio Baroja (Anthropologist)
In his book, The World of Witches, Julio Baroja writes of southe-
rn Europe "There seems to have been a flourishing cult of Diana among
European country people in the 5th & 6th Centuries, and she was
generally looked upon as a Goddess of the woods and fields, except by
those trying to root out the cult, who thought she was a devil". In
the authors notes, for chapter 4, he adds that the cult also wor-
shipped a male deity called Dianum. In 906 A.D., Regino of Prum wrote
in his instructions to the Bishops of the Kingdoms of Italy, concern-
ing this cult. Here he states
"...they ride at night on certain beasts with Diana, goddess of the
pagans, and a great multitude of women, that they cover great distan-
ces in the silence of the deepest night, that they obey the orders of
the goddess...by speaking of their visions (they) gain new followers
for the Society of Diana..."
The following Chronology will demonstrate the continuation of
this "Society of Diana" up through the centuries to modern times.
1006 A.D. : 19th book of the Decretum (entitled Corrector)
associates the worship of Diana with the common
1958
pagan folk.
1280 A.D. : Diocesan Council of Conserans associates the
Witch Cult with the worship of a Pagan Goddess
1310 A.D. : Council of Trier associates witches with the
goddess Diana (and Herodias)
1313 A.D. : Giovanni de Matociis writes in his Historiae
Imperiales, that many lay people believe in a
nocturnal society headed by a queen they call
Diana
1390 A.D. : A woman was tried by the Milanese Inquisition
for belonging to the "Society of Diana", she
confessed to worshipping the "goddess of Night"
and stated that "Diana" bestowed blessings on
her
1457 A.D. : 3 women tried in Bressanone, confess that they
belonged to the "Society of Diana" (as recorded
by Nicholas of Cusa).
1526 A.D. : Judge Paulus Grillandus writes of witches in the
town of Benevento who worship a goddess at the
site of an old walnut tree.
1576 A.D.: Bartolo Spina writes in his Quaestico de
Strigibus. listing info gathered from
confessions, that witches gather at night to
worship "Diana", and have dealings with night
spirits.
1647 A.D.: Peter Pipernus writes in his De Nuce Maga
Beneventana & De Effectibus Magicis, of a women
named Violanta who confessed to worshipping
Diana at the site of an old walnut tree in the
town of Benevento.
1749 A.D.: Girolamo Tartarotti associates the Witch Cult
with the ancient cult of Diana, in his book
Del Congresso Nottorno Delle Lammie.
1890 A.D.: Author Charles Leland associates the Witch Cult
with the goddess Diana, as a survival of the
ancient ways, in his book Etruscan Magic & Occult
Remedies.
1894 A.D.: Lady Vere de Vere, after investigating
witchcraft as it then existed in the Italian
Tyrol region, wrote an article in La Rivista of
Rome (June 1894) stating that "...the Community
of Italian Witches is regulated by laws,
traditions, and customs of the most secret kind,
possessing special recipes for sorcery."
1959
1895 A.D.: Professor Milani (Etruscan Scholar & Director of
Archaeological Museum in Florence) states that
various elements of ancient Etruscan occultism
have been "marvelously preserved"in the
"Italian Witch Tradition." Professor Milani
was familiar with the works of both Lady Vere
de Vere and Charles Leland.
This theme continues through various authors (T.C. Lethbridge,
Carlo Ginzburg, Doreen Valiente) into the 1900's and current era.
Books written since 1950's are common enough and probably do not need
listing here.
Source material for Chronology:
Ecstacies-deciphering the witches Sabbath
Night Battles-witchcraft and agrarian cults (by Ginzburg)
Etruscan Magic & Occult Remedies, Legends of Florence,
Aradia; gospel of the witches (by Charles Leland).
The World of Witches, by Julio Baroja.
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A PRAYER TO DIANA
" Great Diana, Goddess, hear my words of adoration. Hear my voice when
I speak your praises. Hear my chanting as it rises upon the smoke of
the incense I offer you. See me when I reach up to you; when the Full
Moon shines upon me give me your blessings. Oh Diana, teach me your
ancient mysteries, ancient rites of invocation which the Holy Strega
spoke of, for I believe the Strega's story: when she spoke of your
shining glory, when she told us to entreat you, told us when we seek
for Knowledge to seek and find you above all others. Give me wisdom,
Diana, and bind my oppressors. Grant me the Ancient Knowledge, and
speak to my inner spirit, teaching me all the Holy Mysteries. I
believe your ancient promise, the promise to all the ancient Clan,
that we who seek your Holy Presence will receive of your Wisdom.
Diana, think yet even for a moment, upon one who calls upon your
name".
I have always loved this old prayer. Once saw a very similar
version of it in a book called The Grimoire of Lady Sheba. Always
wondered where she came by it. Her version is more poetic, and has all
the nice "Thee" and "Thou" stuff. I like both versions, because of the
mention of The Holy Strega (but I am partial to my Family one).
----------
FROM: HELEN TYLER
My compliments & thanks to you for your posts on
the Old Ways, Raven. I am a Solitary practitioner
of the Hereditary/Traditional Way & started on the
Path in the 30's at my Grandmother's knee (turned
66 last week & am still on the Path - learning
more & more every day!). Since you mentioned Lady
1960
Sheba's Prayer in your post, thought everyone
might like to see it. She does not mention her
source, then again, she does not give the source
on many of her writings.
Prayer to Diana
O My Goddess, Diana, hear my song of adoration.
Hear my voice when I sing Thy praises. Hear my
songs as they rise heavenward, when the Full Moon,
brightly shining, fills the heavens with Thy
beauty. O my beautiful Moon Goddess, hear me as I
stand before Thee. See me when I reach toward
heaven, when my arms reach upward toward Thee.
When the Full Moon shines upon me, give me Thy
blessings, O Diana. Teach me of Thine ancient
mysteries, ancient rites of invocation that the
Holy Strega spoke of, for I believe the Strega's
story: when she spoke of Thy shining glory, when
she told us to entreat Thee, told us when we seek
for knowledge to seek and find Thee above all
others. Give us wisdom, O Diana: how to bind our
oppressors, how to cure the sick among us. Teach
me, O Diana. Give me Thy blessings, O Great Moon
Goddess. Shield me from my oppressors. Receive me
as your daughter, Diana. Receive me, though I am
earth-bound. Grant me ancient Wiccan knowledge.
When my body lies resting nightly, speak unto my
inner spirit; teach me all Thy holy mysteries. I
believe Thine ancient promise, Thy promise unto
the ancient Wicca that we who seek Thy holy prese-
nce will receive Thy Wisdom. Now the Full Moon
shines upon me. Hear me! I stand before Thee!
Grant me wisdom! O Diana! Shield me from my op-
pressors! Teach me Thine holy mysteries! I sing
Thy praises unto the heavens. Let Thy glory shine
about me. Bless us, O gracious Queen of Heaven.
Descend Thou among us; Descend and conquer, Gra-
cious Goddess.
Taken from The Witches Workbook: The Magick Grimo-
ire of Lady Sheba, by Jessie Wicker Bell, pub.
Kensington Pub. Co., 1975
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THE LEGEND OF ARADIA
In 1508 A.D. the Italian Inquisitor Bernardo Rategno (having
studied witch trial records preserved in the archives of the Inquisi-
tion at Como) wrote a text called the Tractatus de Strigibus. In this
text he states that the " witches sect" had begun to expand 150 years
earlier. This would place the "expansion" about 1350 (14th Century
Italy). What caused this to happen ? Well, the answer may be found in
1961
the old legend called The Legend of the Beautiful Pilgrim. This legend
can be found in
author Charles Leland's notes for his book: Aradia, gospel of the
witches.
According to this story, there once was a young woman from the
town of Volterra who "travelled far and wide, teaching and preaching
the religion of old times, the religion of Diana, the Queen of the
Fairies and of the Moon, the Goddess of the poor and the oppressed".
Leland goes on to say "And the fame of her wisdom and beauty went
forth over all the land, and people worshipped her, calling her La
Bella Pellegrina (the Beautiful Pilgrim). In the Aridian Tradition we
refer to Aradia as The Holy Strega (pronounced Stray-gah, meaning
witch) and we honor her memory. We do not worship her.
According to our teachings, Aradia formed covens (called groves)
in central Italy during the 14th Century. She taught the Old Religion
of Nature, and of Magic, but above all she taught a Spirituality.
Beyond this she gave hope to peasants whose lives were made miserable,
in service to the wealthy class. She taught them personal power, and
personal value, in an Age when the Church taught shame and sin, and
servitude. Aradia returned their beautiful pagan heritage to them, a
heritage which was preserved in secret by courageous Priests and
Priestesses of The Old Religion. Aradia taught harmony with Nature,
and directed her followers to merge with Nature through seasonal
rites, and ritual observation of the Full Moon (times of planetary
power).
Charles Leland's version of Aradia, is not the original version.
It has little to do with the Aradia I have addressed here. His work is
a Christianized view of Aradia, and does not reflect the beliefs, or
practices, of Hereditary Italian Witches. So, if you chose to read his
book, bear in mind that he and I are NOT speaking of the same Aradia.
His account of the Legend given here, is the only thing I can agree
with in his book. The rest of his book does not show Aradia in a
positive light.
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THE GIFTS OF ARADIA
In the 14th Century, Aradia taught that certain powers could be
obtained through following The Old Religion. Aradia called them "gift-
s" because she stressed that these powers were side benefits of adher-
ing to the Old Ways, and not the reason for becoming a witch. These
gifts are commonly referred to, today, as the traditional powers of
Witchcraft.
1. To bring success in matters of love
2. To bless and consecrate
3. To speak with spirits
4. To know of Hidden Things
5. To call forth spirits
6. To know Secret Signs
7. To possess the Knowledge of changing forms
1962
8. To possess the Knowledge of Divination
9. To know secret signs
10. To cure disease
11. To bring forth beauty
12. To have influence over wild beasts
13. To know the secrets of the hands
Aradia taught that a witch must observe the Seasonal Rites and
the time of the Full Moon, in order to keep these powers.
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THE BEAUTIFUL PILGRIM
In 1508 A.D., the Italian Inquisitor Bernardo Rategno (having
studied witch trial records preserved in the archives of the Inquisi-
tion at Como) wrote a text called the Tractatus de Strigibus. In this
text he states that the "witches sect" had begun to expand rapidly 150
years earlier. This would place the "expansion" in the mid 1300's.
What caused this to happen ? The answer may lay hidden in the Legend
of La Bella Pellegrina (the beautiful Pilgrim). This legend appears in
Charles Leland's research material (1887), and was even then consider-
ed a very old legend. According to this story, there was a young woman
from the town of Volterra, who "travelled far and wide, teaching and
preaching the religion of old times, the religion of Diana, the Queen
of the Fairies and of the Moon, Goddess of the poor and the oppressed-
". Leland goes on to say "and the fame of her wisdom and beauty went
forth over all the land, and people worshipped her, calling her The
Beautiful Pilgrim". This legend appears in his book ARADIA, GOSPEL OF
THE WITCHES. The book itself is not really very good, but does contain
some interesting bits of Lore. In my Tradition we do have the legend
of Aradia, but she differs from the Aradia presented in Leland's book
(not from this legend, but from his portrayal of her character). In my
Tradition, Aradia was a great teacher who brought about a "revival" of
The Old Religion, in 14th Century Italy. We honor her memory, but we
do not worship her. We call her The Holy Strega . Strega (pronounced
stray-gah) is the Italian word for Witch. Aradia taught that certain
"powers" would be gained through the practice of The Old Religion, if
one was truly dedicated. These are the "traditional" powers of which
she spoke:
To bring success in love
to bless and consecrate
to speak with spirits
to know of hidden things
to call forth spirits
to know the voice of the wind
to possess the knowledge of changing forms
to possess the knowledge of divination
to know secret signs
to cure disease
to bring forth beauty
to have influence over wild beasts
to know the secrets of the hand
1963
In my tradition it is that taught we are descended from those covens
which Aradia established in the 14th Century.
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CELEBRATIONS OF THE YEAR
In Italy, witches do not use the word Sabbat for their seasonal
rites. The Italian word is Treguenda (pronounced tray-gwen-dah) and is
similar in meaning to Sabbat. Webster's dictionary lists Sabbat as old
French for Sabbath (old English as well). The word Sabbatical is shown
to mean "of or suited to the Sabbath" and "a period of rest that
occurs in regular cycles". The word Treguenda has as its root the word
Tregua, which means "a respite, or a truce". It is interesting to note
that "Tregua" (tray-gwah) is also slang for the Full Moon Ceremony.
The actual word for the Full Moon Ceremony is Veglione (pronounced
Vay-yoe-nay), and literally means to dance all night. Veglione is also
the name of a popular folk dance in Italy.
In early times the followers of The Old Religion were farmers and
craftsmen. Their lives were largely spent in toil. Their Religion
provided times in which they could set aside their work, and enjoy a
social and spiritual celebration. These Festivals were indeed "respit-
es" or "periods of rest occurring in regular cycles".
In The Aridian Tradition there are 8 Treguendas, four major and
four minor. The major rites occur in October, February, May and Augus-
t. These are the Spiritual Festivals which are considered of greater
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