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Wicca | The-Complete-Uncut-Book-of-Shadows | 814 | All fiery and airy herbs and flowers such as basil,
chrysanthemum, snapdragon, clover, lavender, pine; strongly-scented,
clean or citrusy herbs and flowers; those ruled by Mars or the Sun;
yellow or red blooms such as sunflower, pine cones, seeds, cacti,
thistles and stinging herbs; orange, heliotrope, cedar, juniper and so
on.
1051
OF THE SACRED HERBS OF THE GODDESSES:
Aphrodite: olive, cinnamon, daisy, cypress, quince. orris
(iris), apple, myrtle
Aradia: rue, vervain
Artemis: silver fir, amaranth, cypress, cedar, hazel, myrtle,
willow, daisy, mugwort, date palm
Astarte: alder, pine, cypress, myrtle, juniper
Athena: olive, apple
Bast: catnip, Vervain
Bellona: belladonna
Brigit: blackberry
Cailleach: wheat
Cardea: hawthorn, bean, arbutus
Ceres: willow, wheat, bay, pomegranate, poppy, leek, narcissus
Cybele: oak, myrrh, pine
Demeter: wheat, barley, pennyroyal, myrrh, rose, pomegranate,
bean, poppy, all cultivated crops
Diana: birch, willow, acacia, wormwood, dittany, hazel, beech,
fir, apple, mugwort, plane, mulberry, rue
Druantia: fir
Freya: cowslip, daisy, primrose, maidenhair, myrrh,
strawberry, mistletoe
Hathor: myrtle, sycamore, grape, mandrake, coriander, rose
Hecate: willow, henbane, aconite, yew, mandrake, cyclamen, mint,
cypress, date palm, sesame, dandelion, garlic, oak, onion
Hekat: cypress
Hera: apple, willow, orris, pomegranate, myrrh
Hina: bamboo
Hulda: flax, rose, hellebore, elder
Irene: olive
Iris: wormwood, iris
Ishtar: acacia, juniper, all grains
Isis: fig, heather, wheat, wormwood, barley, myrrh, rose,
palm, lotus, persea, onion, iris, vervain
Juno: lily, crocus, asphodel, quince, pomegranate, vervain, iris,
lettuce, fig, mint
Kerridwen: vervain, acorns
Minerva: olive, mulberry, thistle
Nefer-Tum: lotus
Nepthys: myrrh, lily
Nuit: sycamore
Olwen: apple
Persephone: parsley, narcissus, willow, pomegranate
Rhea: myrrh, oak
Rowen: clover, rowen
Venus: cinnamon, daisy, elder, heather, anemone, apple, poppy,
violet, marjoram, maidenhair fern, carnation, aster, vervain,
myrtle, orchid, cedar, lily, mistletoe, pine, quince
Vesta: oak
1052 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 815 | OF THE SACRED HERBS OF THE GODS:
Adonis: myrrh, corn, rose, fennel, lettuce, white heather
Aesculapius: bay, mustard
Ajax: delphinium
Anu: tamarisk
Apollo: leek, hyacinth, heliotrope, cornel, bay, frankincense,
date palm, cypress
Attis: pine, almond
Ares: buttercup
Bacchus: grape, ivy, fig, beech, tamarisk
Baldur: St. John's wort, daisy
Bran: alder, all grains
Cupid: cypress, sugar, white violet, red rose
Dagda: oak
Dianus: fig
Dionysus: fig, apple, ivy, grape, pine, corn, pomegranate,
toadstools, mushrooms, fennel, all wild and cultivated trees
Dis: cypress
Ea: cedar
Eros: red rose
Gwydion: ash
Helios: oak
Horus: horehound, lotus, persea
Hypnos: poppy
Jove: pine, cassia, houseleek, carnation, cypress
Jupiter: aloe, agrimony, sage, oak, mullein, acorn, beech,
cypress, houseleek, date palm, violet, gorse, ox-eye daisy,
vervain
Kernunnos: heliotrope, bay, sunflower, oak, orange
Kanaloa: banana
Mars: ash, aloe, dogwood, buttercup, witch grass, vervain
Mercury: cinnamon, mulberry, hazel, willow
Mithras: cypress, violet
Neptune: ash, bladderwrack, all seaweeds
Odin: mistletoe, elm, yew, oak
Osiris: acacia, grape, ivy, tamarisk, cedar, clover, date
palm, all grains
Pan: fig, pine, reed, oak, fern, all meadow flowers
Pluto: cypress, mint, pomegranate
Poseidon: pine, ash, fig, bladderwrack, all seaweeds
Prometheus: fennel
Ra: acacia, frankincense, myrrh, olive
Saturn: fig, blackberry
Sylvanus: pine
Tammuz: wheat, pomegranate, all grains
Thoth: almond
Thor: thistle, houseleek, vervain, hazel, ash, birch, rowen,
oak, pomegranate, burdock, beech
Uranus: ash
Woden: ash
Zeus: oak, olive, pine, aloe, parsley, sage, wheat, fig
Asthe Craft, wewill takeonly that whichwe need fromthe green
and growing things of the Earth, never failing to attune with the
plant before harvesting, nor failing to leave a token of gratitude and
respect.
1053 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 816 | SPELLS AND MAGICK
PROTECTIVE CHANT
Visualizea triplecircle ofpurplish lightaround youbody while
chanting:
I am protected by your might,
O gracious Goddess, day and night.
Another of the same type: visualize a triple circle and chant:
Thrice around the circle's bound,
Evil sink into the ground.
A MIRROR SPELL OF PROTECTION FOR THE HOME
Compose analtar: place acenser inthe center beforean imageof
the Goddess. Have a twelve-inch (or so) round mirror there as well.
Ring the altar with nine white candles. Burn a protective incense
(such as sandalwood, frankincense, copal or rosemary) in the censer.
Beginningwiththe candlemost directlybefore theGoddess image,
say these or similar words:
Lunar light protect me!
Repeat as you light each candle until all are glowing.
Now,holding the mirror, invokethe Goddess inHer lunar aspect
with these or similar words:
Great Goddess of the Lunar Light
and Mistress of the Seas;
Great Goddess of the Mystic Night
and of the Mysteries;
Within this place of candles bright
and with Your mirror nigh;
Protect me with Your awesome might
while ill vibrations fly!
Standing before thealtar, holdthe mirror facingthe candlesso
that it reflects their flames. Keeping the mirror toward the candles,
move slowly, clockwise, around the altar, watching the reflected
firelight bouncing off your surroundings.
Gradually increaseyour speed,mentally invoking theGoddess to
protect you. Move faster and faster; watch the light shattering the
air, cleansing it, burning away all negativity and all lines along
witch the ill energies have traveled into your home.
Charge your homewith the protectivelight of theGoddess. Race
around the candles until you've felt the atmosphere change, until you
feel that your home has been cleansed and guarded by the Great
Goddess.
When finished, stand once again before the image. Thank the
Goddess in any words you wish. Pinch out the candles one by one, bind
them together with white cord and store them in a safe place until
(and if) you need to use them again for this same purpose. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 817 | 1054
A SPELL TO BREAK THE POWERS OF A SPELL
Ifyou believe that a spell hasbeen cast against you, place a
large black candle in a cauldron (or a large black bowl). The candle
must be tall enough to extend a few inched above the cauldron's rim.
Affix the candle to the bottom of the cauldron with warmed beeswax or
the drippings of another black candle so that it will not tip over.
Fill the cauldron tothe rim with fresh water,without wetting
the candle's wick. An inch or two of the candle should remain above
the water. Deep breathe, meditate, clear your mind, and light the
candle. Visualize the suspected spell's power as residing within the
candle's flame. Sit in quiet contemplation of the candle and
visualize the power flowing and growing with the candle's flame (yes
the power against you). As the candle burns down, its flame will
eventually sputter and go out as it contacts the water. As soon as
the flame has been extinguished by the water, the spell will be
dispersed.
Break your visualization of the spell's power;see it explode
into dust, becoming impotent.
Pourthe water intoa hole inthe ground,a lake orstream. Bury
the candle. It is done.
TO PROTECT AN OBJECT
Withthe firstand middle fingers(or yourAthame, ifyou have it
with you), trace a pentagram over the object to be protected.
Visualize electric-blue or purple flame streaming from your fingers
(Athame) to form the pentagram. Say this as you trace:
With this pentagram I do lay
Protection here both night and day.
And to the one who should not touch
Let the fingers burn and twitch.
I now invoke the Law of Three:
This is my will, so mote it be!
CRYSTAL MAGICK
Crystals andstones are gifts ofthe Goddess and God. They are
sacred, magickal tools which can be used to enhance ritual and magick.
Here are some of the ways of Earth magick.
1055
PREPARING THE CIRCLE:
The magick circlecan be laid out withcrystals and stones, if
desired, rather than with herbs.
Beginning and ending in the North, lay 7, 9, 21 or 40 quarts
crystals of any size around the circle, either inside the cord or in
place of it. If the ritual to be conducted within the circle is of a
usual spiritual or magickal nature, place the quartz crystals with
points outward. If of a protective nature, place with points facing |
Wicca | The-Complete-Uncut-Book-of-Shadows | 818 | inward.
If youuse candlesto markthe four quartersof themagick circle
rather than large stones, ring each candle with any or all of the
following stones:
North: Moss Agate, Emerald, Jet, Olivine, Salt, Black Tourmaline
East: Imperial Topaz, Citrine, Mica, Pumice
South: Amber, Obsidian, Rhodochrosite, Ruby, Lava, Garnet
West:Aquamarine,Chalcedony, Jade,Lapis Lazuli,Moonstone,
Sugilite
A STONE ALTAR:
Tomake this altar, searchthrough dry riverbeds and seashores
for a variety of smoothly-shaped stones. Or check rock shops for
appropriate pieces.
Create thealtar itself ofthree large stones. Two smallerones
of even size are used as the base, while a longer, flat stone is
placed on top of these to form the altar itself. On this place one
stone to the left of the altar to represent the Goddess. This might
be a natural, river-rounded stone, a holed stone, a quartz crystal
sphere, or any of the stones related to the Goddess which are listed
below.
Tothe right of the altar, placea stone to represent the God.
This might be a piece of lava, a quartz crystal point, a long, thin or
club-shaped rock or a God-symbolic stone such as those presented
below.
Between thesetwo stones placea smallerstone with ared candle
affixed to it to represent the divine energy of the Goddess and God as
well as the element of Fire.
Beforethis, place a flat stone to receive offerings of wine,
honey, cakes, semi-precious stones, flowers and fruit.
A small,cupped stone (ifone can befound) should be setto the
left of the offering stone. Fill this with water to represent that
element.
To theright of the offeringstone place aflat rock. Pour salt
upon this to symbolize the element of Earth.
Additionally, another flat stone can be placed before the
offering stone to serve as an incense burner.
1056
Use along, thin,terminated quartscrystal as awand anda flint
or obsidian arrowhead for the Athame.
Any other tools which are needed can simply be placed on the
altar. Or, try to find stone alternatives to them.
This can be used for all types of Craft rituals. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 819 | STONES OF THE GODDESSES:
In general,all pink, greenand bluestones; thoserelated tothe
Moon or Venus; Water and Earth-ruled stones, such as peridot, emerald,
pink tourmaline, rose quartz, blue quartz, aquamarine, beryl, kunzite
and turquoise.
Stones which are related to specific deities follow.
Aphrodite: salt
Ceres: emerald
Coatlicue: Jade
Cybele: jet
Diana: amethyst, moonstone, pearl
Freya: pearl
The Great Mother: amber, coral, geodes, holed stones
Hathor: turquoise
Isis: coral, emerald, lapis lazuli, moonstone, pearl
Kwan Yin: jade
Lakshmi: pearl
Maat: jade
Mara: beryl, aquamarine
Nuit: lapis lazuli
Pele: lava, obsidian, peridot, olivine, pumice
Selene: moonstone, selenite
Tiamat: beryl
Venus: emerald, lapis lazuli, pearl
STONES OF THE GOD:
Generally,all orange and redstones; stones relatedto the Sun
and Mars; Fire and Air-ruled stones, such as carnelian, ruby, garnet,
orange calcite, diamond, tiger's eye, topaz, sunstone, bloodstone and
tourmaline.
Stones which are related to specific deities follow.
Aesculapius: agate
Apollo: sapphire
Bacchus: amethyst
Cupid: opal
Dionysus: amethyst
Mars: onyx, sardonyx
Neptune: beryl
Odin: holed stone
Poseidon: beryl, pearl, aquamarine
Ra: tiger's eye
Tezcatlipoca: obsidian
1057
[Pearl and coral have been mentioned in these lists as "stones"
because they were anciently thought to be such. Our knowledge of them
as products of living creatures leaves us with the ethical question of
whether or not to use them in ritual. This must be a personal
decision. Beach gathered coral and shells (mother of pearl is from
shells) can be used without conflicting with the above statement
because the creature has already died by the time the item was found.
If you decide not to use them, just remember leather is also a product
of a living creature.] |
Wicca | The-Complete-Uncut-Book-of-Shadows | 820 | CAIRNS:
Inearlier times, throughout the world,people built mounds or
piles of stones. These were sometimes formed to mark the passage of
travelers, or to commemorate some historic even, but such cairns
usually had ritual significance.
In magickal thought, cairns are places of power. They
concentrate the energies of the stones used to create them. Cairns
are rooted in the Earth but lift upward to the sky, symbolically
representing the interconnectedness of the physical and spiritual
realms.
Duringoutdoor circles, a smallcairn, composed ofno more than
nine or eleven rocks, can be fashioned as each point of the Circle of
Stones. This can be done prior to creating the circle itself.
The nexttime you're insome wild, lonelyplace with aprofusion
of stones, clear a place among them and sit. Visualize a magickal
need. As you visualize, grasp a near-by stone. Feel the energy
beating within it - the power of the Earth, the power of nature.
Place it on the cleared ground. Pick up another stone, still
visualizing you need, and set it next to the first.
Stillvisualizing, continue toadd stones, buildingthem into a
small pile. Keep adding stones until you feel them vibrating and
pulsating before you. Place the last rock on top of the cairn with
firm ritual intent - affirm to yourself, to the cairn and the Earth
that with this final magickal act you're manifesting your need.
Placeyour hands oneither sideof the pile. Giveit your energy
through your visualization. Nurse it. Feed it strength and see your
need as being fulfilled.
Then leave the cairn alone to do its work.
1058
A QUARTZ AND CANDLE SPELL:
Have a candle of the color symbolic of your magickal need,
according to the following list (or as your intuition tells you):
WHITE Protection, Peace, Purity, Truth, Sincerity, Spirituality
RED Strength, Health, Vigor, Sexual Love, Passion, Protection,
Courage,Danger,Warning,Anger,Element ofFire,God
oriented, Male aspects
LIGHT BLUE Tranquility, Happiness, Understanding, Patience, Health,
Element of Water, Goddess oriented, Feminine aspects
DARK BLUE Impulsiveness, Depression, Changeability, psychism
GREEN Finance, Fertility, Luck, Growth, Employment, Element of
Earth, Goddess oriented, Feminine aspects
GOLD/YELLOW Attraction, Persuasion, Charm, Confidence, Intellect,
Study,Divination,ElementofAir,God oriented,Male |
Wicca | The-Complete-Uncut-Book-of-Shadows | 821 | aspects, (Gold) The Great God, The Sun
BROWN Hesitation, Uncertainty, Neutrality, Healing Animals,
Poverty
PINK Honor, Love, Morality, Friendship
BLACK Protection from, absorption Evil, loss, discord &
Confusion,Lackofcolorandvibrations, Neutrality,
Element of Akasha, Spirituality, The Divine, The Void
PURPLE Relief from; Tension, Calming, Healing of severe Disease,
Spiritualism,Meditation,Protection,PsychicPower,
Element of Akasha, The Divine
SILVER/GRAY Cancellation, Neutrality, Stalemate,(Silver) The Great
Goddess, The Moon
ORANGE Encouragement, Adaptability, Stimulation, Attraction,
Energy
GREENISH YELLOW Sickness, Cowardice, Anger, Jealousy, Discord
With the tipof acleansed, terminated quartzcrystal, scratcha
symbol of your need onto the candle. This might be a heart for love,
a dollar sign for money, a fist for strength. Alternately, use an
appropriate rune or write your need on the candle with the crystal.
As you scratchor draw,visualize your needwith crystalclarity
as if it had already manifested. Place the candle in a holder. Set
the crystal near it and light the wick.
As the flame shines, again strongly visualize. The crystal,
candle and symbol will do their work.
1059
A SELF-DEDICATION RITE
Prepare yourself by doing the Ritual Bath and Self Blessing.
If you,reperforming this ritual at the sea or a river, bathe
there if you so desire.
As you bathe, prepare for the coming rite. Open your
consciousness to higher levels of awareness. Breath deep. Cleanse
your mind as well as your body.
After bathing, dry and dressfor the journey. Go to aplace in
the wild where you feel safe. It should be a comfortable spot where
you won't be disturbed by others, an area where the powers of the
Earth and the Elements are evident. It may be a mountain top, a
desert canyon or cave, perhaps a dense forest, a rocky outcropping
over the sea, a quiet island in the center of a lake. Even a lonely
part of a park or garden can be used. Draw on your imagination to
find the place.
Youneed take nothingwith you buta vial ofrichly scented oil.
Sandalwood, frankincense, cinnamon or any other scent is fine. When
you arrive at the place of dedication, remove your shoes and sit
quietly for a few moments. Calm your heart if you've exerted yourself
during your travel. Breathe deeply to return to normal, and keep your
mind free of cluttered thoughts. Open yourself to the natural |
Wicca | The-Complete-Uncut-Book-of-Shadows | 822 | energies around you.
When you're calm, riseand pivot slowly on onefoot, surveying
the land around you. You're seeking the ideal spot. Don't try to
find it; open your awareness to the place. When you've discovered it
(and you'll know when), sit, kneel or lie flat on your back. Place
the oil on the Earth beside you, Don't stand - contact the Earth.
Continue deep breathing. Feelthe energiesaround you. Callthe
Goddess and God in any words you like, or use the following
invocation. Memorize these words before the rite so that they'll
spill effortlessly from you, or improvise:
O Mother Goddess,
O Father God,
Answers to all mysteries and yet mysteries unanswered;
In this place of power I open myself to Your Essence.
In this place and in this time I am changed;
From henceforth I walk the Paths of the Craft.
I dedicate myself to you, Mother Goddess and Father God.
(rest for a moment, silent, still. Then continue:)
I breathe you energies intomy body,
commingling, blending,
mixing them with mine,
that I may see the divine in nature,
nature in the divine,
and divinity within myself and all else.
O Great Goddess,
O Great God,
Make me one with your essence
Make me one with your essence
Make me one with your essence.
1060
You may feel bursting with power and energy, or calm and at
peace. Your mind might be in a whirl. The Earth beneath you may
throb and undulate with energy. Wild animals, attracted by the
psychic occurrence, might grace you with their presence.
Whatever occurs, knowthat youhave opened yourselfand thatthe
Goddess and God have heard you. You should feel different inside, at
peace or simply powerful.
After the invocation, wet a finger with the oil and mark the
symbols of the Goddess and God somewhere on your body. It doesn't
matter where; you can do this on your chest, forehead, arms, legs,
anywhere. As you anoint, visualize these symbols sinking into your
flesh, glowing as they enter your body and then dispersing into
millions of tiny points of light.
Theformal self-dedication is ended. Thank theGoddess and God
for Their attention. Sit and meditate before leaving the place of
dedication.
Once home, celebrate in some special way.
1061 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 823 | THE DAYS OF POWER
In the past, when peoplelived with Nature, the turningof the
seasons and the monthly cycle of the Moon had a profound impact on
religious ceremonies. Because the Moon was seen as a symbol of the
Goddess, ceremonies as adoration and magick took place in its light.
The coming of Winter, the first stirrings of Spring, the warm Summer
and the advent of Fall were also marked with rituals.
The Witches,heirsof thepre-Christian folkreligions ofEurope,
still celebrate the Full Moon and observe the changing of the seasons.
The Pagan religious calendar contains 13 Full Moon celebrations and
eight Sabbats or days of power.
Four of thesedays (or,more properly, nights)are determinedby
the Solstices and Equinoxes, the astronomical beginnings of the
seasons. The other four ritual occasions are based on old folk
festivals. The rituals give structure and order to the Pagan year,
and also remind us of the endless cycle that will continue long after
we're gone.
Four of theSabbats - perhaps thosethat have been observedfor
the longest time - were probably associated with the agriculture and
the bearing cycles of animals. These are Imbolc (February 2), Beltane
(April 30), Lughnasadh (August 1) and Samhain (October 31). These
names are Celtic and are quite common among Witches, though many
others exist.
When careful observationof theskies led tocommon knowledgeof
the astronomical year, the Solstices and Equinoxes (circa March 21,
June 21, September 21 and December 21; the actual dates vary from year
to year) were brought into this religious structure.
Who first beganworshipping and raising energy atthese times?
That question cannot be answered. However, these sacred days and
nights are the origins of the 21 Craft ritual occasions.
Many of thesesurvive todayin both secularand religiousforms.
May Day celebrations, Hallowe'en, Ground-hog Day and even
Thanksgiving, to name some popular North American holidays, are all
connected with ancient Pagan worship. Heavily Christianized versions
of the Sabbats have also been preserved within the Catholic Church.
The Sabbats are Solarrituals, marking the points ofthe Sun's
yearly cycle, and are but half of the Pagan ritual year. The Esbats
are the Pagan Full Moon celebrations. At this time we gather to
worship She Who Is. Not that Witches omit the God at Esbats - both
are usually revered on all ritual occasions.
There are 13 Full Moons yearly, orone every 28 1/4 days. The
Moon is a symbol of the Goddess as well as a source of energy. Thus,
after the religious aspects of the Esbats, Witches often practice
magick, tapping into the larger amounts of energy which are thought to
exist at these times.
1062
Some of the oldCraft festivals, stripped of theironce sacred
qualities by the dominance of Christianity, have degenerated. Samhain
seems to have been taken over by candy manufacturers in North America, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 824 | while Yule has been transformed from one of the most holy Pagan days
to a time of gross commercialism. Even the later echoes of a
Christian savior's birth are hardly audible above the electronic hum
of cash registers.
But the old magick remains on these days and nights, and the
Craft celebrate them. Rituals vary greatly, but all relate to the
Goddess and God and to our home, the Earth. Most rites are held at
night for practical purposes as well as to lend a sense of mystery.
The Sabbats, being Solar-oriented, are more naturally celebrated at
noon or at dawn, but this is rare today.
THE SABBATS
TheSabbats tell osone ofthe stories ofthe Goddessand God, of
their relationship and the effects this has on the fruitfulness of the
Earth. There are many variations on these myths, but here's a fairly
common one, woven into the basic descriptions of the Sabbats.
YULE
The Goddess gives birth to a son, the God, at Yule (circa
December 21). This is in no way an adaptation of Christianity. The
Winter Solstice has long been viewed as a time of divine births.
Mithras was said to have been born at this time. The Christians
simply adopted it for their use in 273 C.E. (Common Era).
Yule isa time of thegreatest darkness and isthe shortest day
of the year. Earlier peoples noticed such phenomena and supplicated
the forces of nature to lengthen the days and shorten the nights.
Witches sometimes celebrate Yule just before dawn, then watch the Sun
rise as a fitting finale to their efforts.
Sincethe God is also theSun, this marks thepoint of the year
when the Sun is reborn as well. Thus, the Witches light fires or
candles to welcome the Sun's returning light. The Goddess, slumbering
through the Winter of Her labor, rests after Her delivery.
Yule is remnantof early rituals celebratedto hurry theend of
Winter and the bounty of Spring, when food was once again readily
available. To contemporary Witches it is a reminder that the ultimate
product of death is rebirth, a comforting thought in these days of
unrest
1063
IMBOLC
Imbolc (February 2) marks the recovery of the Goddess after
giving birth to the God. The lengthening periods of light awaken Her.
The God is a young, lusty boy, but His power is felt in the longer
days. The warmth fertilizes the Earth (the Goddess), and causes seeds
to germinate and sprout. And so the earliest beginnings of Spring
occur.
This is a Sabbat of purification after the shut-in life of
Winter, through the renewing power of the Sun. It is also a festival
of light and of fertility, once marked in Europe with huge blazes,
torches and fire in every form. Fire here represents our own
illumination and inspiration as much as light and warmth. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 825 | Imbolc is also known as Feast of Torches,Oimelc, Lupercalia,
Feast of Pan, Snowdrop Festival, Feast of the Waxing Light, Brighid's
Day, and probably by many other names. Some female Witches follow the
old Scandinavian custom of wearing crowns of lit candles, but many
more carry tapers during their invocations.
Thisis oneof thetraditional timesfor initiationsinto covens,
and so self-dedication rituals, such as the one outlined in this Book
of Shadows, can be performed or renewed at this time.
OSTARA
Ostara (circa March 21), the Spring Equinox, also known as
Spring, Rites of Spring and Eostra's Day, marks the first day of true
Spring. The energies of Nature subtly shift from the sluggishness of
Winter to the exuberant expansion of Spring. The Goddess blankets the
Earth with fertility, bursting forth from Her sleep, as the God
stretches and grows to maturity. He walks the greening fields and
delights in the abundance of nature.
On Ostara the hours of day and night are equal. Light is
overtaking darkness; the Goddess and God impel the wild creatures of
the Earth to reproduce.
Thisis a timeof beginnings, of action,of planting spells for
future gains, and of tending the ritual gardens.
1064
BELTANE
Beltane (April 30) marks the emergence of the young God into
manhood. Stirred by the energies at work in Nature, He desires the
Goddess. They fall in love, lie among the grasses and blossoms, and
unite. The Goddess becomes pregnant of the God. Witches celebrate
the symbol of Her fertility in ritual.
Beltane (alsoknown as MayDay) has longbeen marked withfeasts
and rituals. May poles, supremely phallic symbols, were the focal
point of Old English village rituals. Many persons rose at dawn to
gather flowers and green branches from the fields and gardens, using
them to decorate the May pole, their homes and themselves.
The flowers andgreenery symbolizethe Goddess; theMay polethe
God. Beltane marks the return of vitality, of passion and hopes
consummated.
May poles are sometimes used by Witches today during Beltane
rituals, but the cauldron is a more common focal point of ceremony.
It represents, of course, the Goddess - the essence of womanhood, the
end of all desire, the equal but opposite of the May pole, symbolic of
the God.
MIDSUMMER
Midsummer, the SummerSolstice (circa June 21), also known as
Litha, arrives when the powers of Nature reach their highest point.
The Earth is awash in the fertility of the Goddess and God.
In the past, bonfires were leapt to encourage fertility,
purification, health and love. The fire once again represents the
Sun, feted on this time of the longest daylight hours. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 826 | Midsummer is a classic time for magick of all kinds.
LUGHNASADH
Lughnasadh (August 1)is thetime of thefirst harvest, whenthe
plants of Spring wither and drop their fruits or seeds for our use as
well as to ensure future crops. Mystically, so too does the God lose
His strength as the Sun rises farther in the South each day and the
nights grow longer. The Goddess watches in sorrow and joy as She
realizes that the God is dying, and yet lives on inside Her as Her
child.
Lughnasadh, also known as AugustEve, Feast of Bread, Harvest
Home and Lammas, wasn't necessarily observed on this day. It
originally coincided with the first reapings.
AsSummer passes, Witches rememberits warmth andbounty in the
food we eat. Every meal is an act of atunement with Nature, and we
are reminded that nothing in the universe is constant.
1065
MABON
Mabon (circaSeptember 21),theAutumn Equinox,is thecompletion
of the harvest begun as Lughnasadh. Once again day and night are
equal, poised as the God prepares to leave His physical body and begin
the great adventure into the unseen, toward renewal and rebirth of the
Goddess.
Nature declines, drawsback its bounty,readying for Winterand
its time of rest. The Goddess nods in the weakening Sun, though fire
burns within Her womb. She feels the presence of the God even as He
wanes.
SAMHAIN
At Samhain(October 31),the Craftsay farewell tothe God. This
is a temporary farewell. He isn't wrapped in eternal darkness, but
readies to be reborn of the Goddess at Yule.
Samhain, alsoknown as NovemberEve, Feast ofthe Dead, Feastof
Apples, Hallows, All Hallows and Hallowe'en, once marked the time of
sacrifice. In some places this was the time when animals were
slaughtered to ensure food throughout the depths of Winter. The God -
identified with the animals - fell as well to ensure our continuing
existence.
Samhainis a time of reflection, oflooking back over the last
year, of coming to terms with the one phenomenon of life over which we
have no control - death.
The Craft feel that on this night the separation between the
physical and spiritual realities is thin. Witches remember their
ancestors and all those who have gone before.
After Samhain, Witches celebrateYule, and so the Wheelof the
Year is complete.
1066 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 827 | Surely thereare mysteries buried here. Why is theGod the son
and then the lover of the Goddess? This isn't incest, this is
symbolism. In this agricultural story (one of many Craft myths) the
everchanging fertility of the Earth is represented by the Goddess and
God. This myth speaks of the mysteries of birth, death and rebirth.
It celebrates the wondrous aspects and beautiful effects of love, and
honors women who perpetuate our species. It also points out the very
real dependence that humans have on the Earth, the Sun and the Moon
and of the effects of the seasons on our daily lives.
Toagricultural peoples, the majorthrust of thismyth cycle is
the production of food through the interplay between the Goddess and
God. Food - without which we would all die - is intimately connected
with the deities. Indeed, Witches see food as yet another
manifestation of divine energy.
And so, byobserving the Sabbats, Witches attunethemselves to
the Earth and to the deities. They reaffirm their Earth roots.
Performing rituals on the nights of the Full Moon also strengthens
their connections with the Goddess in particular.
It is thewise Witch who celebrates on theSabbats and Esbats,
for these are times of real as well as symbolic power. Honoring them
in some fashion is an integral part of Witchcraft.
THE ESBATS
When our earliest ancestors first painted images of their
religious rituals on the walls of sacred caves and understood all of
Nature to be inhabited by Spirit, there can be little doubt that they
first reckoned time by the waxing and waning of the Moon. The primary
reason for this is that the monthly cycles of the Moon are far more
visible than the slow and subtle changes in the position of the Sun,
even to someone who is not especially looking for repeated cycles.
One of the earliest calendars known (although its use is still a
controversy that may never be settled) is a 30,000 year-old piece of
bone from Europe. It is pierced with variously shaped holes in a
series of sevens, suggesting the quarters of the Moon, in a loop
design, which represents the Lunar cycle from New Moon to Full and
back to the New or Dark of the Moon. The artifact, just a few inches
across, describes three such Lunar cycles - three months or one
season.
Because there are 13 Lunar months in a year, and because the
first New Moon does not necessarily coincide with the first day of the
first Solar month, the Full Moon, midpoint of the lunar month, may not
always fall in the Solar month that is given here. And because there
are 13 Full Moons in a Solar year, one month will have two. The
second Full Moon to occur in a Solar month is popularly called the
Blue Moon.
1067
JANUARY
To each Lunar monththe ancients assigned a namein accordance
with the nature of the activity that took place at that time. The
Moon of deepest Winter is the Wolf Moon, and its name recalls a time
when our ancestors gathered close around the hearth fire as the
silence of the falling snow was pierced by the howling of wolves.
Driven by hunger, wolves came closer to villages than at any other |
Wicca | The-Complete-Uncut-Book-of-Shadows | 828 | time of the year, and may have occasionally killed a human being in
order to survive.
The wolf innorthern countries wasat one timeso feared thatit
became the image of Fenris, the creature of destruction that
supposedly will devour the world at the end of time. The Christian
version of the myth would leave it at that, but the myth continues.
Like the wolf in the fairy tale of Little Red Ridinghood, which
preserves the full idea of the myth but is used only to frighten
children, the wolf is slain; and the grandmother, like the world, is
brought forth once more.
As the lightof the new-born yearslowly increases andthe Wolf
Moon waxes full, it is a good time to look back upon that which has
just ended and learn from our experiences. Bid the past farewell and
let it go in order to receive the year that has just been born.
Learning to let go of that which we would cling to is one of the
greatest secrets of magick.
FEBRUARY
The Moon followingthe Wolf Moonis the StormMoon. Whetheryou
meet with a coven on the night of the Full Moon, salute Her in a
solitary ritual, or simply blow Her a kiss, bear in mind the magick of
this night and the nature of the storms of February. Unlike the
boisterous storms of the light half of the year, which are accompanied
by the clashing of thunder and the flinging of lightning bolts, the
storms of February come in silence. They blanket the world in
coldness in keeping with the nature of the dark half of the Wheel of
the Year. But beneath the blanket of cold and silent snow, Nature
rests, as we do when in the realm of the Spirit that is called death;
and like those in the world of Spirit, Nature prepares for life anew.
1068
MARCH
The Moon following the Storm Moon is the Chaste Moon. Like
Diana, chaste Goddess of the Moon, all of Nature at this moment is
pure potential waiting to be fulfilled. The Goddess has many forms:
The maiden pure and lovely as the snow of February, the seductive
enchantress of the night, or the Crone ancient and wise. As the
Goddess can change Her form according to the Moon or according to Her
will, ever renewing Herself, ever beginning again, se can we, Her
children, always begin again by discovering new potential within
ourselves. When you cast the Circle of the Chaste Moon, when the
candles have been lit and the incense burned, look deep within
yourself to discover what potential lies there waiting, like the
Maiden, to be fulfilled.
As it is the time forthe planting of seeds on the material
plane, so may it be time to do so on the psychic planes as well. On
the night that the Seed Moon (another name for the Chaste Moon) of
March is full, cast your magick Circle. Then before the rite has
ended, select the spiritual seeds you would like to plant. They may
be seeds of wisdom, seeds of understanding, or seeds of certain
magickal skills. Then by an act of will, plant these seeds in the
fertile soil of your subconscious mind with the firm commitment that
they will be nurtured and cultivated in the months that lie ahead, so
that they will grow and flower and bear fruit.
APRIL |
Wicca | The-Complete-Uncut-Book-of-Shadows | 829 | Asthe Hare Moonof Aprilwaxes full,observe therabbits leaping
and playing, carefree in their mating and joyful in their games, and
as you cast your Esbat Circle and joyfully dance the round, feel
within your heart the carefree nature of the wild creatures that are
also children of the Old Gods.
MAY
This time ofthe Sacred Marriage of the Godand Goddess is the
Dyad Moon, the time when the two become one, when all things meet
their opposites in perfect balance and in perfect harmony. As you
cast your Circle this night of the Dyad Moon, adorn it with apple
blossoms, and light candles of white. When the sacred round has been
danced, sit a moment and reflect. Seek harmony in all things. As the
dark half of the Wheel of the Year balances the light, as heat
balances cold, recall the words of the Goddess, "Let there be beauty
and strength, power and compassion, honor and humility, mirth and
reverence, within you." And then before the rite is ended, if it is
appropriate, become one with your working partner, physically as well
as spiritually.
1069
JUNE
Afterthe spectacular flowers of May have passed and the bees
have gathered their pollen and nectar, the hives are filled with honey
that is waiting to be gathered. In ancient times much of this honey
was made into a drink called mead by a fermentation process similar to
that of making wine. The "Moon in June" is the Mead Moon. Mead has
been considered to have magickal and even life-restoring properties in
many of the countries of ancient Europe, and it was the drink of many
of the great heroes of legend.
Thelegendary figureRobin Hood, whois acceptedhistorically as
being a composite of several peasant leaders during the reign of King
Richard I, is also generally accepted by Pagans as being one of us.
One reason is that Robin was a popular Witch name, and also because he
was always described as being dressed in green, symbolic of the Green
Man of Sherwood Forest. Lincoln green, which is made from woad, the
dyestuff used by the Picts of ancient Britain and the Druid
priestesses, is also a color that symbolizes, historically, the Pagan
peasantry. Among the articles robbed from the rich by Robin Hood are
"met and met." This probably means "meat and mead." In the myth of
Odin, one of His quests is for the Poetic Mead of Inspiration, which
He returns to the realm of the Gods where it belongs, but a few drops
fall to Earth, and this may be had by anyone who can find them.
Onthe night thatthe Mead Moonwaxes full, afterthe Circle has
been cast and dancing done, fill the cup with mead (if it is
available), sweet wine, or an herb tea sweetened with honey. Sip the
sweet drink and sit quietly and make yourself a vessel ready to
receive the inspiration of the higher realms. Become a mead cup ready
to be filled, not with the brew of everyday life but with the clear,
bright liquid of illumination. Every time this ritual is performed,
even if there are no immediate results, you are becoming a more
perfect vessel for divine inspiration.
If the night of the Mead Moon is very close to the Summer
Solstice, the results of this exercise can be very powerful. If the
Mead Moon is full on Midsummer Night, then the priestess into whom the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 830 | Moon is Drawn should be prepared.
JULY
As the Wort Moon of July waxes full, this is the time for
gathering of herbs. The word wort is old Anglo-Saxon for "herb."
When the magickal herbs have been gathered and hung to dry, the time
of the Wort Moon is the time to give thanks to the spirits who dwell
in the herb garden, and to leave them an offering. Perhaps as you
place an offering in the moonlit garden, they will whisper to you
other secrets of herbal magick.
1070
AUGUST
One day atmid-month we realize that therobins and wrens that
were nesting nearby have simply vanished. Their lovely songs have
been replaced by the shrill calls of the bluejays, who were so silent
during the nesting season.
As August progresses the days are still hot but nighttime
temperatures are beginning to cool, and the late afternoon
thunderstorms that bring the cooler air also bring about the ripening
of tomatoes.
In thefields and meadowsand along roadsidesnow thereare wild
herbs to be gathered. There are goldenrod, Queen Anne's lace, and
milkweed - all awaiting the natural dyer who can extract from them
tan, green, and bright yellow respectively, for dyes and for natural
inks for talismans. Among the medicinal herbs to be collected at this
time is boneset, which does not help broken bones to heal but is a
febrifuge that was used as a remedy for "Breakbone Fever" in the
1840s. Milkweed pods with their silken fluff, goldenrod, and wild
grasses and grains gathered now will be dried in time to adorn the
altar at the Autumnal Equinox.
As thearomatic herbs begin tofill the rafters inthe dry heat
of the attic, and the braids of onions and garlic fill the cool
darkness of the root cellar, the golden grain and yellow corn ripen in
the fields under the waning August Sun.
Tothe Ancients thiswas the Barley Moon,a time to contemplate
the eternalness of life. Just as we are descended from the first
woman and the first man, who descended from the Gods, so is the grain
of the bread that we eat descended from the first grain ever gathered.
By ritually eating the Lammas bread we are participating in a chain of
events that stretches back through time to the Gods themselves. And
here before us in the ripening fields is the promise of the future.
Everywhere there is abundance -in herb garden, the vegetable
garden, the field, and the orchard. The pantry shelves are lined with
glistening glass jars that are filled with colorful fruits and
vegetables preserved for Winter days; quarts of red tomatoes,
cucumbers in slices or spears, dark red beets with cloves and cinnamon
sticks, the yellow of corn, the orange of carrots - a feast for the
eyes as well as the palate. The house is filled with delightful
aromas as pickling spices are added to crocks of brine and exotic
chutneys simmer on the stove.
But thetime of abundance isdrawing to a close. The fireflies
of June and July have given way to katydids, whose scratchy calls to |
Wicca | The-Complete-Uncut-Book-of-Shadows | 831 | one another fill the evening air of August with the promise of frost
in six weeks.
1071
SEPTEMBER
Sincewine was, and is, such asacred fluid, the Pagans of old
naturally named this Lunar month the Wine Moon. As you celebrate the
night of the Full Wine Moon and dance the magickal round in the
moonlit Circle, pour some white wine in a silver cup. Before the rite
is ended, if possible, catch Her reflection in the liquid, then take a
sip. As the Moon-blessed wine casts its inner glow, sit quietly and
feel your own spirit, of which the wine is a symbol. As the body is
stilled and the spirit soars, feel on this night of magick a sense of
the kind of transformation that takes place during true spiritual
initiation.
Today the term HarvestMoon is appliedto the Full Moonnearest
to the Autumnal Equinox. This is because, it is said, in other times
when harvesting was done by hand, as the days grew shorter farmers
were able to work into the night in the brightness of Her light.
OCTOBER
Atthis timeof yearthe abundanceof fruit andvegetables begins
to slow. It is a time when our ancient ancestors gathered what they
could store and then supplemented their Winter diets either by hunting
wild animals or by slaughtering domestic ones. So this Lunar month is
called the Blood Moon. As you cast the Esbat Circle on this moonlit
Autumn night and fill the cup with blood-red wine, know that you will
be joined in the sacred dance not only by the unseen presence of
departed friends and family so close at this time of year, but also by
the spirits of animals as well, perhaps of those that have died so
that we may have food. In this age of assembly line slaughterhouses
and meatpacking plants, it is especially appropriate that on this
night of the Blood Moon we who are on the Pagan path ritually ask the
understanding of our animal sisters and brothers, bless them, and bid
them merry meet, merry part, and merry meet again.
1072
NOVEMBER
As theWinter Sun wanes andthe Snow Moon waxesfull, cast your
Circle in the warm glow of candlelight. Salute the Moon in Her snowy
whiteness and breathe in the coolness of Her light. Become as still
as this Winter night, and know that the activity of the warm light
months is behind us. Ahead are the dark months of the year. The
Spirit is most active when the body is most still.
DECEMBER
The Full Moon nearestthe Winter Solstice is the OakMoon, the
Moon of the newborn year, the Divine Child. Like the Divine Child who
is born to die and dies to be reborn anew, the ancient Oak has its
trunk and branches in the material world of the living, while its
roots, the branches in reverse, reach deep into the Underworld,
symbolic land of the Spirit. As the roots probe downward into the
grave-like darkness of the Earth, its branches grow ever upward toward |
Wicca | The-Complete-Uncut-Book-of-Shadows | 832 | the light, to be crowned by sacred Mistletoe. At this most magickal
time of the year, as the light of the old dying year wanes and the Oak
Moon waxes to full, cast your Circle wearing Mistletoe in your hair.
Let this token remind you that like the Oak, we too dwell
simultaneously in two worlds - the world of physical matter and the
world of Spirit. As you invoke the Goddess of the Moon, ask that you
become ever more aware of the other side of reality and the unseen
forces and beings that are always among us.
1073
Consciousness & Politics
Below is rough draft overview of my "worldview" as presented in the
book I'm working on "CONSCIOUSNESS AND POLITICS". It is definitely
a "new age" interpretation of epistemology, metaphysics,
metapsychology, ethics and politics. Comments welcome.
EPISTEMOLOGY: (how we find truth) We must recognize that knowledge
and truth will always be elusive and subjective. As Rupert
Sheldrake points out, even "natural laws" seem to be evolving.
They are not static and unchanging. A balance of intuition, reason
and empirical methods must be applied in seeking knowledge in any
field, though the appropriate balance of methods will depend on the
field. And these can be used to prove that some viewpoints are
more accurate than others, even if they aren't the "ultimate, final
truth".
Today humans are becoming aware that humans "construct"
reality, create truth, rather than discovering it. Reality is not
some objective, knowable entity created by God or natural law. It
is an evolving, ever-changing process.
Individuals know reality through their particular
personal/social/political "psychic grid". What is important is for
each of us to decide what psychic grid we choose to work from and
how to change it if we choose. Each of us can create
philosophically/emotionally gratifying reality. We don't have to
just go along with what the power structure calls reality.
METAPHYSICS: (the nature and purpose of reality) Consciousness is
both the nature and the propose of reality. I choose to call the
nature and purpose of reality "consciousness" because the new
sciences show principles like consciousness operate throughout
reality. At the subatomic level I equate the dynamic, yang force
with imagination and will, and the integrating, yin force with
memory and creativity. There is an inherent drive to evolve, for
the propose of exploring full the potentials of consciousness, and,
ultimately, to develop into fully self-conscious beings like
ourselves.
There may well be an ever evolving "morphogenetic field"
of human consciousness. Individual consciousness survive and
passes from body to body over many life times in a process
known as "reincarnation".
The concept of consciousness must replace the concept of
god. For if we know that consciousness is the basis of
reality, and if we relate that to the fact that we all have
consciousness, then it is obvious to all that we are the
personification of natural, not "divine" principles of
reality. The word god just confuses people, making them think
that there is some divinity apart from and above from
themselves.
Moreover, as experience has shown, the concept of god is |
Wicca | The-Complete-Uncut-Book-of-Shadows | 833 | so easily corrupted by authoritarianism as to be worse than
useless -- ie. totally counter-productive. How many people
have been persecuted and murdered in the name of this, that or
the other "god"??
People of good will must recognize this and give up the
word god. We are the product of our own conscious evolution
for our own conscious purposes. We created ourselves -- and
we did not create ourselves to live in ignorance of that fact
or to make ourselves suffer!!
1074
METAPSYCHOLOGY: (spiritual psychology) We know that the human
brain is really three brains: the original reptilian and
mammalian brains controlling automatic and reflexive survival
functions, and, heaped over these, the unique human "neo-
cortex" which contains enormous intellectual and creative
potentials.
Humans do not have to be content to be ruled by their
"lower brains," by their most basic needs for survival,
procreation and status. Abraham Maslow points out there is a
psychological need hierarchy. If humans remain stuck on
fulfilling the lower needs (safety, belonging, esteem) and
ignore fulfillment of the higher needs (self-actualization,
humanistic values, peak experiences) they become frustrated,
obsessive, and addicted -- to food, drink, sex, power, money.
The need hierarchy and the concept of chakras describe
essentially the same phenomena. Humans rise up the need
hierarchy or chakras in 3 ways: 1) by being aware that they in
fact exist; 2) by creating a culture which suggests simple, as
opposed to extravagant, definition of what fulfillment of
these basic needs are and then creates institutions which make
sure these basic need are fulfilled; 3) by having myths,
symbols, and rituals which reinforce the existence and
fulfillment of all human physical, emotional and spiritual
needs.
Cultures worldwide have too little of the knowledge,
attitudes and structures needed to boost us up our need
hierarchies. However, through education and meditation humans
can develop their higher brain, move up the need hierarchy,
rise to higher consciousness. They can lose the desire for
obsessive material accumulation, develop a tolerance for
individual diversity, experience love and connectedness with
all living things, give up the need to dominate, exploit or
direct them, fulfill their individual potentials and even
experience cosmic consciousness, cosmic ecstasy.
ETHICS: (What values we should pursue, how we should act
towards one and other) I believe in a yin-yang ethical
system. One in which hedonism/self-actualization are the yang
goals, and utilitarian "what's best for all" the yin goals.
I believe our actions towards one and other must also be
very "yin-yang". The yang is the libertarian view that the
individual is free to do as she/he pleases as long as she/he
doe not harm others. The yin is non-violence, cooperation and
mutual aid. They are both necessary and totally
complementary.
1075 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 834 | POLITICS: We must begin to understand Gandhi's message that
all conflicts - personal and political, individual and group,
local, regional and global - should be resolved through non-
violent mediation instead of police and military violence.
Today's great nation states have been created and maintained
by violence. Without violence they, would crumble, to be
replaced by networks of non-violent communities.
Individuals must be free to establish or choose their own
ethical system and then join in free, self-governing
communities with those who share those views. However, this
"yang" commmunitarianism must be complemented by the "yin"
values of non-violent conflict resolution between communities
and mutual aid to all afflicted humans, whateve their
community.
Our means to creating this society should be nonviolent
as the ends we seek. We should be assertive as possible,
starting as soon as possible.
1076
A Mother's Day Message
Everyone has a mother. She is usually regarded with much love and
affection, as the benign, loving presence in our childhood. That is,
unless she was abusive, in which case her kids usually write books
about her later. But who could forget the apprehension and downright
FEAR you'd have if you had pulled your sister's hair, or written on
the walls with a crayon, or got caught snitching a cookie from the
cookie jar. The fear was not that of an innocent victim of
oppression, but of a wrongdoer facing just punishment. The fear and
loathing would inevitably subside after your behind would stop
smarting, and she'd be back to being Benevolent Mom again.
As it is with our mother, so is it with the Earth Mother. Those
who live in harmony with Her prosper, their needs met from Her bounty.
Those who do violence to Her, however, risk Her wrath. The Mother is
not just mild Demeter and sweet Parvati, but dark Hecate, the fierce
Durga, and the absolutely horrifying Kali. She cares for us and loves
us, and Her patience is near boundless. But Her patience has limits.
We live in a time when more rape has been perpetrated on Her than in
any other time of our existance as a species. Her Body has been
defiled by mining and over-building. Her exhalations have been made
foul by the smoke of cars and factories. And from Her Sacred Body, the
Anglo has extracted what could be the seeds of our extinction--the
Uranium used in both weapons production and nuclear power. The sacred
Hopi prophecies speak of the world being defiled by "...a bowl full of
ashes." This could mean the various atmospheric and underground
detonations of nuclear weapons, or the accidents at Chernobyl and
Three Mile Island.
I believe that this Bowl Full Of Ashes is not only these, but
refers to all the destruction we have wrought on Our Mother. I have
had some information revealed to me, in a way that seems to suggest
that the Mother was speaking to me, both through Big Dreams and
through an uncanny transmission I got while hanging out at Sepulveda
Dam Basin. This is not a boast--this is something which I simply HAVE
to talk about. We who strive to walk in harmony with The Mother, be
you Wiccan, or Shamanist, or just someone who cares, have an awesome
responsibility. Putting it simply, we are the ONLY FORCE STANDING
BETWEEN THE PEOPLE OF EARTH AND HER RIGHTEOUS WRATH.
Our efforts might not be entirely enough to stay Her fury,
considering the dramatic upswing in natural disasters that have
occured over the last 10 years, but it is obvious that WE MUST TRY. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 835 | Shamanism has been "rediscovered" for a very basic reason. It means
the possibility of healing this Planet and regaining awareness of Our
Mother's will. We must guard against this tradition being bastardized
and cheapened by those who commercialize these ways, and be very
careful to not fall into the trap of honoring Mother to the point of
forgetting the Sky Father, and forgetting that both Mother and Father
are the ways that The Source Of All is revealed to us in a form we can
understand. We must also be careful to whom we reveal information,
being mindful that an unstable mind given some of this knowledge is
EXTREMELY DANGEROUS. But most importantly, Our Mother is calling us to
restore our link with Her, and to work towards her healing. We have a
lot of work ahead of us. Our very lives depend on it.
For The Earth Mother...ALWAYS!!!!!
Enju.
Michelle Klein-Hass
1077
Memory, A Proposed New Model
We will be usinga chart based on a simplified model of Laser Holography
to look at the nature of consciousness and memory. This model will be
very simplified, but necessitate a brief layman's introduction to the
principles of physics involved in holography. It is no accident that
mystics and wise men of all ages have often spoken about certain aspects
of mental and spiritual activity, as well as knowledge in terms relating to
light. Please keep in mind that this is a MODEL only, and will fall far
short of expressing the true complexity of the subject.
Holographic Imaging Model of Consciousness
_____________
/ /|
/ / |
/____________/ |
Laser [reference] | | |
______ Prism [beam] | OBJECT | /
/ | coherent |\->->->->->->-| | /
/ |>=>=>=>=>=| \ |___________|/
\ |)=>=>=>=>=| / \/
\_____| light |/\ / \/
\/ /\ \/
[working beam] \/
\ / [reflected image]
\/ /\ \/
\ / \/
_______ \/_______ ____ ____
MIRROR SCREEN
The characteristic of a laser that makes it so useful is that it is
the source of "pure" or coherent light. "Normal" light is composed of
many frequencies which are all jumbled together and out of phase. Try
to picture the set of ripples generated in a still pool of water when just
one pebble is dropped in. All of the wave crests are equidistant and in
phase and highly regular, aren't they? This is analogous to laser light.
Now picture the same pool, only toss in a random handful of pebbles, the
results are quite different aren't they? This is analogous to "normal"
light.
The laser generates coherent light which enters a prism that splits
the beam in two: (1) the Reference Beam, and (2) the Working Beam.
The working beam is, in turn, reflected from a mirror and redirected back |
Wicca | The-Complete-Uncut-Book-of-Shadows | 836 | to the object being illuminated. When the wave fronts of the two beams
collide on the surface, they create an "interference pattern" which is
reflected to the screen or photographic plate. This interference
pattern, when properly viewed, recreates the 3 dimensional image of the
original object.
At first look, one might well say: "O.K.,this works well for an
explanation of a laser light show, but what bearing does it have on the
operation and function of the human mind?" I see the symbolism in this
model as follows:
1) The coherent light is the "light" or conscious(ness) energy of the
Aether, sort of the "Universal Mind" if you will.
2> The Prism symbolizes two of the directional functions of the
"Higher Self; that of illuminating both the object form its own standpoint,
and of providing "light" (consciousness) for the Mirror.
3. The Mirror represents a function of the sub conscious mind in the
creation of "attention" or focusing of consciousness on the world.
1078
4. The Screen (photographic plate) is the storage mechanism/process
for what we call memory.
Therefore the Prism, Mirror, and Screen may all be used to symbolize
certain portions of the mind or mental processes in a human being.
Because the Prism, Mirror,and screen are a part of the individual and
unique to that individual, the actual "records" or memories (and
consciousness) of the same event or object will vary a great deal form one
individual to another. None of these functions exists in isolation from
the others, so there is a process of "feedback" going on at all times
between them. The nature of the recorded "images" will "color" and modify
both the prism and the mirror, thereby modifying the quqlity of all future
images, memories, or recordings. This is one of the reasons that memories
of past events can color or distort our present perceptions of reality so
thoroughly.
One of our tasks (many would call it a "Great Work") in our lifetime
is to try to "purify" or refine the quality of the Prism function, so that
the "light" that forms the "working beam" is as close to identical in
quality to the "reference beam" as possible. Some call this process tha
attaining of consciousness of the Higher Self. Another task is to "polish"
and learn control over the mirror function so that the reference beam may
be directed more precisely and with little or (ideally) no distortion upon
the objects/events of our attention. Yet a third task is to do our best to
perfect the recording mechanism of the screen, in order that the meory-
image be as faithful as possible to what was presented to it.
Another point worth keeping in mind at this point is that ALL
memories, no matter how distorted and/or "colored" are REAL to the
individual possessing those memories. This fact may well explain the
apparent anomaly of people suffering from PROVABLE no-existent abuse at an
early age. If a traumatic and non-understood (or misunderstood) event
occurs to an individual at an early age, the only recording will be one of
trauma and an individual can be easily "talked into" (by self or others)
putting that trauma into a frame of reference that can be presently
understood. The fact That a meory is misunderstood, distorted, etc., does
not make the any less "real" in their effect on the individual, and it must
be dealt with as such.
Another interesting point is that these "holgrams" or memory images
can cometogether in a synergy where the sum of the parts becomes greater
than the whole in a process of "constellation" (in Jungian terms) and form
whole "complexes" which take on a (seeming?) life of their own. If these
complexes are encouraged to grow and flourish, they can also be percieved
by (some) others as some sort of "other worldly beings" and can be further
fed and strengthened by others until they become Archetypal in nature. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 837 | This process could well be the cause of many of the "Angels" and "Demons"
of the Christian and other Pantheons.
1079
Some Magical Musical Selections
This is a small listing of 'New Age' music derived in part from suggestions
in the book 'Vision Quest' by Nevill Drury (Prism Press,1984),
and my own limited personal experience. These albums almost all
contain exclusively instrumental tracks, usually long & to varying degrees
'transcendental',suggestive of 'altered states'or just pleasant background
music well suited for meditation, magick, etc.
Fripp & Eno: Evening Star
Edgar Froese: Aqua
Ages
Epsilon in Malaysian Pale
Klaus Schulze: Irrlicht
Cyborg
Timewind
Blackdance
Moondawn
Mirage
Tangerine Dream: Alpha Centauri } in a boxed set: In the Beginning
Zeit }
Atem }
Force Majeure
Phaedra
Rubycon
Encore
Stratosfear
Brian Eno: Discreet Music
Ambient 1: Music for Airports
Ambient 3: Day of Radiance (by Laraaji; produced by Eno)
Ambient 4: On Land
Ash Ra Temple: New Age of Earth
Join Inn
Steve Halpern: Zodiac Suite
Mike Oldfield: Ommadawn
Incantations
Tubular Bells
Kay Gardner: Moods and Rituals
Jade Warrior: Waves
Robert Bearns &
Ron Dexter: Golden Voyage
Jan Garbarek Dis
1080 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 838 | Kitaro: Oasis
Paul Horn Inside the Great Pyramid
Inside The Taj Mahal
Philip Glass: Koyaanisqatsi (soundtrack)
Einstein on the Beach (boxed set)
North Star
Glassworks
Jean Michel Jarre: Equinoxe
Oxygene
Vangelis: Soil Festivities
Ignacio
A resource book of inner space music compiled by Anna Turner and
Stephen Hill based on a selection of music played by KPFA, Berkeley
over the last 10 years - 'The Hearts of Space Guide' is reportedly
available from PO Box 31321, San Francisco, CA 94131
Anyone with other musical suggestions feel free to add to this list
as you will.
1081
ASCII MUSICAL NOTATION
developed by Leigh Ann Hussey
with help from Shadowthought and Josh Gordon
Each line of the music consists of 4 lines of music. The time
signature(s),
the lines between bars, and each note take up one column, with modifiers
such
as sharps, flats, and dots extending a note up to three columns. The time
signature is written at the beginning in the obvious way. Three vertical
bars
(lines 2 to 4) mark the divisions between measures. Lines 1 to 3 indicate
note durations, as follows:
1/16 1/8 1/4 1/2 dotted-1/2 1/8 1/4
note note note note note rest rest
= _
| | | | | ' %
| | | o o.
Line 4 indicates the pitch. The numbers 1 to 8 mark the octave including
middle C (A through F); 1' to 8', one octave above middle C; 1" to 8",
two
octaves above middle C; '1 to '8, the octave below middle C. A number
followed
by a # is a sharp; a number followed by a lower-case b is a flat.
Underscores
connecting a note to the next note indicate a slur. Consider the following
examples:
HOOF AND HORN
| | | ||
4 | | | | | | | | | | | | | | | | || |
Wicca | The-Complete-Uncut-Book-of-Shadows | 839 | - | | o | | | o | | | | | | | | o ||
4 1 7b 1 | 1 7b 1 | 1 3b 2 7b | 7b 2 1 ||
Hoof and horn, hoof and horn, All that dies shall be re-born.
Corn and grain, corn and grain, All that falls shall rise a- gain.
PATIENCE/WAITING MEDICINE CHANT
____ | ____ | ||
4 | | | | | | | | | | ||
- | | | o | | | | o | ||
4 3' 5' | 5' 2' 2' 1' | 6__6 ||
Hey Yah Hey Hey Yah
CALYPSO CHANGING CHANT
(1) and (2) mark beginnings for round
(1)
_ _ | _ _ | _ _ |
5 | | | | | | | | | | | | | | | | | | | | |
- | | | | | | | | | | | | | | | | | | | | |
4 3' 2' 1' 7 6__1' | 7 1' 2' 5 3'_1' | 3' 2' 1' 7 6__1'|
We come from the fire, Living in the fire, Go back to the fire,
(2)
1082
_ _ | | | _ _ |
| | | | | | | | | | | | | | | | | | | | |
| | | | o | o. o | o | | | | | | | | | | |
7 1' 2' 7 1' | 3' 4'| 5' 4' 3' 1'| 3' 3' 3' 3' 4'_4'|
turn the world around! We come from the fire, Go back to the fire,
_ _ ||
| | | | | ||
| | | | o ||
2' 2' 7 7 1' ||
turn the world around.
ADDITIONAL We come from the mountain, living in the mountain,
VERSES: Go back to the mountain, turn the world around!
We come from the mountain;
Go back to the mountain, turn the world around!
(Also: spirit, ocean, prairie, forest, river, water, etc.)
I'm the hundreth monkey, we're a hundred monkeys,
Be the hundreth monkey, turn the world around!
Be the hundreth monkey,
Be the hundreth monkey, turn the world around!
AUM SHIVAYA VASHI
___ ___ | | ___ ___ | ||
4 | | | | | | | | | % % | | | | | | | | | | % % ||
- | | | | | | | | | | | | | | | | | | | ||
4 1 5 4 3 2 4 | 5 1 | '7 4 3 2 1 3 | 4 '7 ||
Aum Shiva--ya- Va-shi, Aum Shiva--ya- Va-shi, ... |
Wicca | The-Complete-Uncut-Book-of-Shadows | 840 | From Crowley: "Note that 'shi' means rest, the absolute or male aspect of
the
Deity; 'va' is energy, the manifested or female side of Deity. This mantra
represents the whole course of the Universe, from Zero through the finite
back
to Zero."
GOD/GODDESS CHANTS
____ | _____ | | _____ _____| | | _ |
||
2 | | | | | | | | | | | | | | | | | | | | | | ' | | | |
||
- | | | | | | | | | | | | | | | | | | | | | | | | | o
||
4 1 1 1 | 1 1 1 |'7 '7 | 1 1 1 1 | 1 1 | 1 1 | '7 '7 | 1
||
I-sis,A- star-te, Di- a- na, He- ca-te, De- me-ter,Ka- li, In-na-
na.
O-din,Cer-nun-nos, Merd-dyn,Man-na-nan,He- li-os, Shi-va, Horned
One.
1083
From: Claudia Slate
To: Zhahai Stewart Msg #35, 14-Jan-89
Subject: Re: Lilith
In response to your request for information on
Lilith, I looked her up in "The Woman's Encyclopedia ofMyths and Secrets"
by Barbara Walker and published by Harper and Row. (1983). This book was
strongly recommended to me by a Dallas parapsychology teacher, (male at
that), who felt I might enjoy and benefit from this study of sexism, which
is dealt with in the book from both historical and mythical viewpoints.
I found this information, which I have paraphrased for the most part.
Lilith, (also know as Lilit), was a relic of an early rabbinical attempt to
assimilate the Sumero-Babylonian Goddess Belit-ili, or Belili, to Jewish
mythology. to the Canaanites, Lilith was Baalat, the "Divine Lady".
Hebraic tradition said Adam married Lilith because he grew tired of mating
with animals, a common custom of Middle-Eastern herdsmen, though the Old
Testament declared it a sin. Moslems were insistent on the male-superior
sexual position and apparently Lilith was not Moslem, disagreed with Adam
and flew away to the Red Sea.
God sent angels to bring Lilith back, but she refused to return. She
supposedly spent her time mating with "demons" and gave birth to "a hundred
children a day". (Busy woman!) So God had to produce Eve as Lilith's more
docile replacement. Lilith became the "Great Mother" of settled tribes who
resisted invasions of nomadic herdsmen represented by Adam. Early Hebrews
disliked the Great Mother who is said to have drank the blood of Abel after
he was slain by Cain.
Lilith's Red Sea was another version of Kali Ma's Ocean of Blood, which
gave birth to all things. There may have been a connection between Lilith
and the Etuscan divinity Leinth, who had no face and who waited at the gate
of the underworld along with Eita and Persipnei, (Hades and Persephone) to
receive the souls of the dead. The underworld gate was a yoni and a lily,
which had no face. Admission into the underworld was often mythologized as
a sexual union. The lily or lilu, (lotus) was the Great Mother's flower - |
Wicca | The-Complete-Uncut-Book-of-Shadows | 841 | yoni, whose title formed Lilith's name.
The story of Lilith disappeared from the Bible, but her daughters, the
lilim, haunted men for over a thousand years. The lilim were thought
responsible for nocturnal emissions and the Jews still made amulets to keep
away the lilim well into the Middle Ages. Greeks adopted the lilim and
called them, Lamiae, Empusae, or Daughters of Hecate. Christians also
adopted them and called them harlots of hell or succubae. They believed
that Lilith laughed every time a Christian man has a wet dream. The
Daughters of Lilith were supposedly very beautiful and presumed to be so
expert at lovemaking that after an experience with one, a man couldn't be
content with a mere mortal woman.
1084
From: Zhahai Stewart
To: Claudia Slate Msg #83, 20-Jan-89
01:29pm
Subject: Re: Lilith
Thanks for the information about Lillith. Unfortunately, it doesn't quite
answer my questions about Lillith, which are not so much what the myth or
legend is, as how was it propagated down thru history to us?
A while ago, someone here suggested that Lillith was expunged from the
Christian Bible. Others, more knowledgeable about that than I, gave
reasons that that was unlikely as a Christian era event, without
postulating a monumental conspiracy. OK, if Lillith is at least as old as
the bible, how did the myth or legend get propogated? Was there lost
ancient written material? Or was it propagated orally for many generations
even after some or many of the books of the old testament were written
down? Or did it arise later?
As for the lovemaking of the daughters of Lillith, sounds kinda fun.
(Maybe we should ask David Rice about that?) Do the sons of Pan spoil
mortal women as well? :-)
Barbara Walker's Encyclopedia is interesting, but seldom gives very
thorough sources. It is apparently worth keeping that grain of salt on
hand.
I just got her Tarot cards & book; pretty powerful images, I thought. I
haven't tried a reading with them yet.
Thanks for the info!
B*B ~z~
---
* Origin: Adelante - 300 meters above Boulder, CO (Opus 1:104/93)
From: Tony Iannotti
To: Zhahai Stewart Msg #116, 24-Jan-89
10:52am
Subject: Re: Lilith
As I understand it, Lilith is said to be as old as the bible, because
she is mentioned in the Mishna, a form of commentary on the Pentateuch.
Whether she was ever in what is now canonical, i.e. Genesis per se, is hard
to prove or disprove. The Mishna was an oral tradition for much longer. She
has been identified with Ishtar in much the same ce" way as Mercury to
Thoth to Wotan. I don't think there is a literal or philological
connection. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 842 | ---
* Origin: OPERA DEII = BaphoNet-by-the-Sea (718)499-9277
(Opus 1:107/293)
1085
From: Antony Landsman
To: Zhahai Stewart Msg #122, 10-Jan-88
03:58pm
Subject: Re: Lilith
> Have you any insight as to where the Lillith myth
> originates? For example, what are the oldest documents
> that mention Lillith? If indeed Lillith goes back at least
> as far as the beginnings of the old testament, was that
> myth carried verbally even while the rest of the Adam & Eve
> show was written? Or did Lillith originate later?
Lillith is mentioned in an esoteric Jewish text called the Midrash.
It is a compilation of mystical interpretations surrounding the Torah (old
Testament). It was handed down orally along with the rest of the Talmud
and was written down in the middle ages when the Rabbis thought that these
teachings might be forgotten.
Apparently Lillith was created at the same time as Adam (see the
initial reference to the creation of man "Man and Woman" he created them)
but somehow disappeared from the scene due to her rebelious nature.
I think that she was probably the primary Goddess in the region prior
to the advent and revolution of the Jehovah followers. I also tend to
believe that Innana was one of her descendants.
Blessed Be
--- QuickBBS v2.03
* Origin: Canyonlands BBS, Moab Utah: The most scenic place on Earth
(1:15/27)
From: Inanna Seastar
To: Antony Landsman Msg #145, 25-Jan-89
07:32pm
Subject: Re: Lilith
The only Lilith likely to be found in _my_ family huluppu-tree is
Lilith Velkor... :-)
On a more sirius note (even though I don't use Sirius any more; I use
Gnome), there is no question that Inanna is a third- or later-generation
goddess in the Sumerian pantheon. I rather suspect that the image of
Inanna as THE Goddess before whom all other deities at least swear a little
fealty comes from Uruk. Inanna was the matron goddess of Uruk, and most of
our legends and such concerning her were dug up (literally) in Uruk. The
myth of the huluppu-tree shows a young Inanna, in a young Uruk, trying to
get help from other deities of other, older cities to get rid of a problem
that was too big for her to handle at the time. The problem is solved by
Gilgamesh, King of Uruk, rather than by any foreigner. Likewise, the tale |
Wicca | The-Complete-Uncut-Book-of-Shadows | 843 | of Inanna & Enki & the _me's_ (civic virtues), shows a young goddess of a
young city who has managed to elevate her city into the first rank. In
winning the _me's_ from Enki, Inanna adds to them by the time she gets her
virtuous cargo back to Uruk. I do not recall whether Lilith was formally
mentioned as being in Inanna's lineage, though.
Blessed Bheer--drinking Enki under the table--
Inanna
1086
--- Gnome v1.30
* Origin: The Lizard King--Inanna Seastar's Place (1:104/45.5)
ZS> "As for the lovemaking of the daughters of Lillith,
sounds ZS> kinda fun. (Maybe we should ask David Rice about
that?)
Er, were you interested in some phone numbers? It's
extreamly hard work to love a daughter of Lilith, but the
rewards are undeniably worth it.
I've started an extended study on strong Lilith women vs.
the domesticated Eve ones. So far, with only about 18
tallies in (painstakingly and personaly researched with
great, er, debauch, with plans on adding many hundreds of
more into the study), the following has been observed:
Most American men give out long before the Lilithian woman
(or any other) will. Lilith will say "Excuse me, kind sir,"
(as she can't remember his name at the moment). "You're not
finished, are you?!" and Eve will say "Gee, that was great!"
and reach for the batteries and flee into the bathroom for
an hour.
Lesbians tend to be strongly Lilithian. This may be because
"the only thing men are good FOR they aren't good AT," as
the true and valid saying goes. Also, most if not all men
are little cry babies, and Lilith can't stand for that
nonsence.
Conversly, Eve women always knew men make horrible lovers,
but resign themselves to 4 minutes of sex twice a week, when
they'd rather have 16 hours of sex every day. This is why,
perhaps, Eveian women make such good Catholics.
If your typical male pig says, rightly, that a woman's place
is in the bed, Lilith will say "Eat shit and die!" and Eve
will say "Yes, dear," and hate herself.
1087
The WICCAN INFORMATION NETWORK
What is WIN?
The Wiccan Information Network is a project of the Wiccans Invoking
Tolerance, Compassion, and Harmony Society (W.I.T.C.H.). The WITCH Society |
Wicca | The-Complete-Uncut-Book-of-Shadows | 844 | is a registered society in the province of British Columbia. The WITCH
Society works to support the right of Pagans (including Goddess Worship-
pers) and Witches to practice their faith as they see fit, as it falls
within the Craft, civil, and criminal law and does not infringe in any way
on the rights of others. WITCH is working toward the return of the Wiccan
and Pagan religions as respected faiths in society through education via
the media and by public discussion.
The Wiccan Information Network is a non denominational Wiccan project
sponsored by the WITCH Society. The WIN project is coordinated by the
police liaison committee of WITCH. The WIN coordinators are responsible
for coordinating the efforts of those involved in the project. WIN is made
up of Wiccans from all over North America and includes many Wiccans who are
law enforcement officers.
What are the objectives of WIN?
The objectives of the Wiccan Information Network are:
1. To monitor anti-Wiccan activities, groups and individuals;
2. To research occult related crime;
3. To distribute this intelligence to those in the Wiccan
community that are affected by it; and
4.To liaise with law enforcement agencies in order to provide
them with accurate information on Pagan religions and occult
related crime.
How does WIN work?
The WIN coordinators have assigned area coordinators to specific
regions in the US and Canada. WIN members forward any anti Wiccan infor-
mation that they come across to their area coordinators. These coor-
dinators investigate this information and forward it to:
1) Pagan groups in their areas affected by this information;
2) Area coordinators of other areas affected; and
3) The WIN coordinators.
The WIN coordinators analyze and collate all intelligence received and
assign area coordinators to follow-up tasks if necessary. The WIN coor-
dinators send out a monthly intelligence summary to WIN members.
1088
What else does WIN do?
The Wiccan Information Network also:
1) Publishes information booklets and manuals for law enforcement
investigators;
2) Publishes resource directories for those seeking information
or speakers on Pagan beliefs or occult related crime;
3) Arranges public speaking engagements in order to brief members
of the Pagan community on the subjects studied by WIN.
Do I have to join WIN to participate? |
Wicca | The-Complete-Uncut-Book-of-Shadows | 845 | No. You don't need to join WIN to help us. All that you need to do
is send us any information, newspaper clippings, articles, etc. that you
feel we should be aware of. We'll make sure this information gets to the
right people.
Who receives the monthly WIN intelligence summary?
Only WITCH Society members, WIN project members, selected Pagan
newsletters and Pagan organizations affiliated with WIN receive the monthly
intelligence summary. You cannot subscribe to it, for security reasons.
If you'd like to become a member of WITCH the current dues are $25 (Canad-
ian) per annum, which includes notice of meetings by mail and subscription
to the WITCH Society newsletter. A copy of the WITCH constitution and
bylaws is available upon request if you send a stamped and self addressed
envelope.
How can I become involved in WIN?
You don't have to belong to WITCH to be a part of WIN, although it is
preferred. If you are interested in becoming a part of WIN you should
contact the WIN coordinator with a r‚sum‚ of your previous experience in
anti defamation work for the Wiccan community. Organizations or newslet-
ters interested in obtaining WIN intelligence summaries should contact the
WIN coordinator in writing and send information on their constitution and
editorial policies.
Donations to assist us in our work are greatly appreciated. All
donations should be forwarded to the WITCH Society and all checks should be
made payable to the WITCH Society.
Wiccan Information Network, W.I.T.C.H. Society,
Box 2422, Main Post Office, c/0 2708 Belmont Ave.,
Vancouver, BC, V6B 3W7 Victoria, BC, V8R 4A8
1089
Date: 01-23-91 22:45
An Open Letter to Selena Fox
by Isaac Bonewits
Dear Selena:
...
A few months ago I received a mailing from Circle in which you
asked for (a) money to finish paying off the mortgage for the land
Circle has been buying for many years, (b) suggestions for
fund raising methods, and (c) "ideas and suggestions" as to how
Circle should grow.
I also read the mailings put out earlier this year by the
"revolutionary" members of Circle, including the transcript of the
meeting between them, yourself, and your lawyer. Confused,
puzzled, and pained, I talked to you and to your supporters and
opponents, including former workers at your headquarters. The more
I learned, the more disturbed I became.
Apparently, you are an intensely private person and have always
resented people looking at what you consider your personal
business. Yet my concern for Circle is not gossip, nor is it (as
you put it to me) "sticking my nose where it doesn't belong."
Circle is large, international, and has served a unique networking
function in our community. If you don't know by now that what
happens to you matters to us all, and that you have become a
"public figure" in our community, then you've seriously
underestimated your own importance. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 846 | For many, many Neopagans, Circle was a doorway to the Goddess
and to Her people. Our community would be considerably smaller, if
it hadn't been for the work that Circle did for so many years.
That you have been one of the most widely respected, loved, and
trusted leaders in the Neopagan community, makes this letter
especially painful to write.
Circle was one of the first groups to buy land for Neopagan use.
For years I championed your cause, both because I felt that land
purchases were an inevitable evolutionary step for our community
and because of the undeniably good work you had done as a
networking organization. I recommended you to correspondents who
wanted contacts and pointed you out as an example of a Neopagan
group that had obtained real estate without getting corrupted.
I no longer feel that I can support you or Circle, or advise
others to do so. The change in my attitude has come about slowly,
over a period of several years, with the recent events
crystallizing my perceptions. Things add up...
After years of correctly telling folks at gatherings not to take
photographs of people without their permission, especially
during rituals, you still run around during ceremonies (ignoring
the spiritual energies being raised and focussed), or even at
skyclad bonfire dances, snapping pictures for your slide
collection and Circle Network News. Some of those slides have been
shown to strangers all around the country, other photos were
published in C.N.N. and even in non-Pagan publications -- at least
some without the consent of the people depicted. This is only one
example of an apparently pervasive attitude you seem to have that
the rules you impose on others simply don't apply to yourself.
1090
Other examples: After refusing to pay the expenses of other
Neopagan teachers to attend and speak at Circle's well-financed
events, you always demand red-carpet treatment for yourself and
your husband to attend and present workshops at events held by
others. Despite being constantly recommended by other Neopagan
individuals and organizations, you seldom recommend any teacher or
group other than yourself and Circle. After building the "Church
of Circle Wicca" as one of the most famous Wiccan churches in the
world, you unilaterally decided this year to drop "the W word" --
a position I tend to support for the community at large, but one
which seems to leave your thousands of Wiccan members without a
voice. You then attempted to declare a copyright on the
wide-spread concept of Nature mysticism.
Circle has a reputation as an all-inclusive Neopagan networking
organization, yet former Circle workers agree that, for at least
five years, you discouraged them from giving networking contacts
to inquirers, instead having them sell the Circle Guide to Pagan
Groups and ads in C.N.N. Apparently this was originally because
doing referrals took too much time out of the limited number of
volunteer-hours you had available, yet you never announced to the
community that you had stopped providing local Neopagan contacts,
or what you had decided was a higher priority. Worse, after a loud
argument with one of Circle's critics, you censored his
organization's listings out of the 1990 Guide. Even if this was
done with his consent (as one witness claims), it was grossly
inappropriate for a reference work that many people believe to be |
Wicca | The-Complete-Uncut-Book-of-Shadows | 847 | a complete listing of Neopagan resources.
You bought Circle Sanctuary with donations sent by thousands of
Neopagans, originally claiming that it would be open and available
for general use by the community, and then fenced it about with so
many restrictions that it has become essentially your private
property. A half-dozen ex-workers at Circle agreed that it was
nearly impossible for ordinary Neopagans to visit "their"
sanctuary for religious purposes without providing money and/or
free labor to you at the same time. Amazingly enough, one couple
on the west coast claims that after donating over $5,000 to Circle
they were refused permission to visit the land because they had a
small child with them!
Circle's by-laws have never been published, so no one knows for
sure who is or isn't a "member" of Circle for voting purposes, nor
how your board of directors gets elected. You told me that there
have been and are other members of your board of directors
(besides yourself, your husband Dennis and your lawyer), but
declined to give me the current names. Your opponents tell me that
this "secret board of directors" is a story you've told for years,
but I was able to verify the names of two people who have been
directors in the past. Apparently your policy is simply to have
the board consist of you, your spouse (first Jim and now Dennis)
and one other person -- a handy way to make sure that you retain
majority control.
1091
There are also legitimate questions about the enormous sums of
money that have flowed through your hands over the years. I have
been informed, by extremely reliable sources, that you have used
one of Circle's checking accounts as a personal one, that normal
financial books don't exist and never have, that Dennis' education
has been paid for in large part out of Circle's general funds, and
that he forbid workers at your headquarters to open the mail
because they had been asking questions about incoming bank
statements. Further, Dennis has been quoted mentioning a secret
fund that would provide for your personal survival, should Circle
ever fold.
When I brought some of these allegations up to you in our
conversation, you denied a few of them directly and evaded
responding to others. As an investigative journalist and a
concerned member of the Neopagan community, I have no way of
knowing how many of these very serious accusations against you may
be true -- but without published financial reports, neither does
anybody else! Hundreds of thousands of dollars have been donated
to Circle over the years, yet no one seems to know where it has
all gone, and you're not saying. You told me that neither federal
nor Wisconsin law requires you to file or publish financial
reports. Yet hadn't it ever occurred to you that sooner or later
the people who had been giving you all that money would want to
know what you had done with it -- and that they would have a moral
right to know?
When the broken-hearted people who thought they were members of
Circle tried to confront you over these issues of power and
accountability, your response was to bring in a lawyer who reacted
to all criticism and questioning with threatened lawsuits. At
that meeting you danced around the issues that people brought up,
never giving a straight answer to any question. Instead you
focused on your anger towards those who had used Circle's mailing |
Wicca | The-Complete-Uncut-Book-of-Shadows | 848 | list to share their fears and concerns. Your comments on all of
this in Circle Network News omitted most of the serious criticism
that had been laid against you and Circle, and implied that
nothing negative was happening. Your phone conversation with me
consisted of a few direct denials, dozens of evasions, efforts to
pump me for my sources, and repeated threats of unspecified
legal and other troubles for me and my organization (Ar nDraiocht
Fein: A Druid Fellowship, Inc. -- "ADF") if I persisted in my
plans to publish the results of my investigation.
This behavior is not what we expect from a world-famous Neopagan
organization run by someone many consider to be a Neopagan
saint. What has gone wrong? I am inevitably reminded of the
scandals surrounding the P.T.L. organization and the fact that no
Christian leader was willing to criticize the Bakkers until after
the media exposed them. The scandal almost destroyed the entire
field of televangelism. That might seem good to Neopagans, but
now the shoes are on our feet.
1092
Now it's one of our leaders who seems to be behaving in an
unethical and irresponsible manner. What should we do, Selena?
Should we all be silent and pretend that nothing is wrong, while
we hope for your problems to go away by themselves? Should we wait
until Circle blows up in our faces, strengthening the biases of
those who are opposed to the very idea of large public Neopagan
churches? Should we wait until you are investigated by hostile
outside forces, making it infinitely harder for other Neopagans to
get fair treatment -- and no doubt leading to yet another
fund-raising campaign to protect you from "anti-Pagan
persecution"? Most importantly, would such inaction on our part
benefit the community or the Earth?
I'm not saying that ADF and I are perfect in regard to all these
issues. ADF's finances were confused for several years, first
because I was paying out of my own pocket for most of our expenses
(and seldom kept receipts), and later because our bookkeeper was
an inexperienced volunteer (now we have a professional accountant
on the Board). We have not always delivered on time the products
or publications that we promised our members. But, by the Gods,
when we have made mistakes, we have admitted it. We publish our
by-laws so that all our members know the rules to our game, we
print financial statements to let our members know how their money
is spent, and we make available the minutes from our Board
meetings so everyone will know how and why decisions are made.
When our members have offered legitimate complaints about how we
have handled things, we have listened carefully and then tried to
respond appropriately.
I will admit to some envy of you and Circle. When I think of all
the good that might have been accomplished by ADF (or by any of a
dozen other public Neopagan churches) if we had one-half of
your income, I get both sad and angry. I've spent my entire adult
life, as have other Neopagan leaders, living far below the
economic level that my skills could earn me, surviving on an
income less than that of most members of the Neopagan community --
just so I could devote myself to the work I believe the Gods want
me to do. It infuriates me to see enough money flowing into Circle
to staff three Neopagan churches with full-time clergy, vanishing
into fairyland without a trace. Of course it's obvious, to
everyone who knows you, that you and Dennis are not living |
Wicca | The-Complete-Uncut-Book-of-Shadows | 849 | luxuriously. This makes the vanishing money all the more
puzzling.
I realize that you are not going to appreciate my criticism and
that I am now on your enemies list for the rest of my life. It
doesn't matter. I would be betraying both the Earth Mother and my
own principles if I didn't speak out before matters get even
worse.
You have publicly asked for suggestions as to how Circle should
grow. You've said that you want to put the past behind you and
concentrate, as always, on "positive energies." OK, here are some
positive steps you and Circle could take:
Start by admitting, in your own publications, so that all your
followers will hear you, that Circle has made some serious
mistakes and that you are a fallible human being.
Adopt and publish a set of by-laws that lets people know who the
1093
members of Circle are, and what voting rights, if any, they may
have.
Put several more people on your Board of Directors and publish
their names, and let us all know how and why they got there. They
don't all have to be in your local area -- telephone conference
calls work just fine for Board meetings.
If you haven't already done so, open a separate personal
checking account for yourself and your husband. Have someone other
than you or Dennis write the checks for Circle. If you've both
taken vows of poverty to the church, and are therefore entitled to
be supported by it, say so. Hire a full-time bookkeeper (you can
afford the wages), and publish quarterly financial reports. Hire a
C.P.A. to run an inventory on all Circle's property and publish
the results. Publish the details on all the land payments you have
made and how much is still owed.
Design, publish and implement a training system for your clergy
so that someone other than you and Dennis can be leaders someday.
Make sure that you both genuinely qualify under the training
system standards yourselves.
If you're going to continue to present Circle as a networking
organization, put all your names and addresses into a database,
add confidentiality safe- guards as requested, update the list
frequently, and share this data with those who write in and
request it. Otherwise you should announce to the community that
you aren't doing referrals anymore, and why.
Publish a detailed explanation of your policies for controlling
access to the Circle Sanctuary so that people who have donated
money will know under what circumstances they may use the land
they have paid for.
Except for the last point, these are all things that we in ADF
have done or are now trying to do. Many other Neopagan groups have
done some of them. They are normal for most mainstream churches,
large and small. Your local Unitarian Universalist congregation
can probably give you advice on the details. Or you could ask the
folks at any of a dozen other large Neopagan groups, most of whom |
Wicca | The-Complete-Uncut-Book-of-Shadows | 850 | have been doing these sorts of things for years.
When I talked to you on the phone, you said that you were
planning on publishing by-laws and financial reports, and making
other major changes, before the end of the year. You said that
turning 40 (as I did last year) and other brushes with mortality
had turned your thoughts towards setting up Circle to run without
you. Yet I find it hard to believe that you will take the
necessary steps without the glare of a community spotlight being
focussed on you -- hence this open letter. If you can prove me
wrong and make all the organizational changes that are necessary
to turn Circle into something we can all be proud of again, I will
be delighted.
Perhaps more important than these organizational steps, you
might consider taking a sabbatical for a year or two, and turning
Circle over to someone you still trust. You need to get back in
touch with your roots, with the ideals that brought you to
Neopaganism in the first place.
1094
But don't expect people in the Neopagan community to continue
sending you hundreds of thousands of dollars until you have proven
beyond a reasonable doubt that Circle is open, honest, democratic,
and financially responsible.
May the Gods bless, heal, and inspire you.
--Isaac
A PS to my fellow Neopagans:
I'm sure that the preceding opinions have shocked and offended
many of you, especially those of you who love Selena. It is only
after much meditation and pain that I have decided to publish this
letter as widely as possible in the Neopagan community. We need to
discuss the issues in depth, both to help heal Circle and to
prevent such trouble from happening again to other groups. Perhaps
we need to develop a detailed code of ethics for running the
increasing number of public Neopagan churches. Perhaps we need a
fair and practical listing of what sort of behavior we expect from
our leaders -- as part of a "Neopagan Common Law."
I hope that you will meditate upon the issues and discuss them
with your friends. Ask the leaders of any large Neopagan group you
may belong to whether they have taken steps similar to those I
have suggested to Selena. Then write to the publication in which
you read this. Send a copy of your thoughts to Selena at Circle,
P.O. Box 219, Mt. Horeb, WI 53572. Send another copy to me at P.O.
Box 9420, Newark, DE 19714, marked "Circle Controversy." The
editor of The Druids' Progress has agreed to publish a fair
representation of the responses in the next issue of D.P., along
with any reply that Selena may care to make.
Please don't respond to this open letter by criticizing me or
ADF. As I have admitted many times in the past, I have feet of
clay going up to my waist, have a gigantic ego, and have made many
mistakes in running ADF and other Neopagan organizations over the
years. My virtues or vices are not relevant to the situation at
Circle, nor is my rudeness in pointing matters out in public that
many would prefer to keep private. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 851 | Circle's current problems represent an inevitable growth stage,
not just for itself and Selena, but for the community as a whole.
As our population soars, we are faced with important questions
about power, accountability, and ethics. Whether or not Selena is
willing to honestly and openly address the issues, it's about time
that the rest of us started thrashing them out. Perhaps after
discussing this with your friends, you may want to make some
changes in your own groups. Indeed, the situation at Circle has
already sparked some major policy revisions and new by-laws for
ADF and other Neopagan churches as well. I'm definitely not
saying that Neopagans should stop giving money to our growing
number of public Neopagan churches. After all, large scale acti-
vities do require large scale resources. What I am suggesting is
that we boycott groups who ask for large donations (or small ones
constantly), until we see their by-laws, financial reports, and
minutes of their board meetings. This is the simple sort of common
sense that any consumer advocate would advise. If we're going to
give financial, emotional, political, or magical support to a
1095
group, let's make sure that it's being run in a publicly
accessible, honest, and responsible manner. Otherwise, we're no
wiser than the folks who kept the Bakkers in business for so
long.
Let's all pay careful attention to Selena's response to this
open letter. Will she send out a mass mailing telling her
followers that everything is fine and to "think positive"? Will
she try to sue me for daring to voice concerns held by many? Will
she publish negative gossip about me (there's plenty available) in
an attempt to discredit my criticism and avoid answering my
questions? Will she simply ignore this letter, knowing that the
vast majority of her support comes from new members of the
community who will not have read it? Or will she deal forthrightly
with the issues involved and open Circle up to democratic
participation by its members? Only time will tell.
On a personal note, I'd like to ask the members of the Neopagan
community to stop expecting our leaders, national or local, to be
infallible, impeccable, infinitely strong, Neopagan saints.
Almost all of us come from dysfunctional families, are survivors
of various forms of abuse, and/or have had problems with
addiction, obsession, or eating disorders. We are all subject to
depression and professional burnout. This is the same profile
shared by clergy in other religions and people in other helping
professions. As leaders, we need your love, your understanding,
and your support (financial, emotional, and spiritual). We also
need your compassionate and thoughtful criticism to warn us when
we start to go off the deep end. Hubris, the overwhelming pride
that offends the Gods, can be caused by uncritical followers as
easily as by our own egos, with disastrous results for our whole
community.
As Selena has shown us.
*******************************************************************
This open letter and PS are (c) 1990 by Isaac Bonewits, and were
first published in The Druids' Progress #7 (Fall '90). The
opinions expressed are those of the author only and do not
necessarily represent those of ADF, Inc., nor of any other
organization. Permission to reprint is hereby granted to all
Neopagan media, including electronic BBS's, if no editing is done |
Wicca | The-Complete-Uncut-Book-of-Shadows | 852 | and this notice is included.
1096
The Magickal Pyramid
Daring Silence
ÚÄÄÄÄÄÄÄÄÄÄÄÄÄ¿
³ ³
³ ³
³ þ ³
³ ³
³ ³
ÀÄÄÄÄÄÄÄÄÄÄÄÄÄÙ
Knowledge Will
To Know, To Will, To Dare, To Keep Silent
To Know:
Knowledge is the first key in any magickal working. We must know
what we want to do, and how to do it with skill.
To Will:
The focus of will provides the external energy necessary to do
Work.
To Dare:
This is the "doing" of the magickal operation, sometimes not
without risk or effort.
To Keep Silent:
Do not "diffuse" the energies of ANY working by "talking it to
death", PARTICULARLY with those not directly involved or con
cerned with the operation.
These four elements form a dynamic interaction with each other and the
work or object of the work represented by the "Point" of the pyramid
if you visualize this diagram in three dimensions, rather than the two
of the computer screen. These seem to be fundamental principles for
group ritual as well as solitary spellwork.
1097
The Thorn Ritual
The Runic Sub-Committee of the Orgone Committee has been
working on many facets of the Runic Magical System in the past
four years. The following ritual is the result of many months
of discussion and work. May it serve you well.
Set-up:
One's Runic Wand (or fingers if one is not available)
A place in which to cast the circle...
Meditation on the aspects of the Thorn (Thuriaz) Rune
Sit quietly in the space in which the cirle is to be cast.
Meditate on the various aspects of the Thorn rune (consult
various sources such as Thorrson's Futhark, F. Asswyn's Tree
Yggdrasil, and N. Pennick's Runic Astrology). Concentrate on the
passive and active protective aspects of the force embodied int
the Thorn Rune.
Stand Facing North.
Assume the Isa stance, hands at side and feet together.
Visualize yourself as an antennae for the forces of the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 853 | Multiverse. Feel the forces flowing through you from above and
below. Let the energy flow through your body from the floor and
the sky passing your solar plexus and energizing it.
When you feel that the energy is flowing smoothly through
your body visualize the space around you as deep blue. The deep
blue of the late night sky. Shimmering with energy. Scintillating
as you look in to it.
Inhale evenly and deeply from you diaphram (letting your stomach
expand and contract with your breath. Do not allow your upper body
to be moved by the intake of breath. Let the sides of your mid section
and the back of your midsection expand and contract with your breath.
Breath fully and calmly. Let the breath energize your cells. Feel
the energy adding to the energy raised with the Isa meditation.
Trace the Hammer of Thor with your dominant hand using the
wand or your fingers...
I
I
I
I
_______________
As you trace the Thorn, say (vibrate) the word Thorn (or
Thuriaz if you are using the Norse name). Visualize the energy
flowing from you solar plexus, through your hand/wand, tracing
the rune.
Turn to the East and repeat the invocation. Then to the South
then to the West. Then Above you, then below you.
Turn to the North (if not already standing in that direction)
and say:
Thorn in the North, Hallow and hold this Holy Stead.
Do this for the other five Thorns you have invoked.
Having invoked the six points of the circle, we will be invoking
1098
a thorny circle of briar in four parts. Each "string" will be
invoked as long as you can say the word Thorn. When your breath runs
out then one shoud inhale and begin another string, until you have
scribed four interlacing, intricate strings of ethric briar. You will
be tracing these strings so as to create a ball similar to yarn. As
you are tracing the strings of briar, visualize the briar as being
covered with sharp, pointy, nasty looking thorns. Invest these
thorns with the power to keep out unwanted influences.
O.K. now. Stand facing North. Inhale and as you exhale vibrate
the word "Thorn" make the vibration of the name last as long as you
have breath. As you are saing the word trace briar in a circle around
you. Visualize the stream of briar comming out of the end of your
wand/finger. Trace the briar in any way you want. I am fond of
dancing in spirals, spinning in cirlces, moving my hand in the
way an artist would with a pencil if they were in a globe of
canvas... When your breath runs out from the first "Thorn", inhale
and invoke that name again..."TTTTTTHHHHHHHHHOOOOOOOOOOOORRRRRRRRRNNN
NNNNNNNNNNNNNNN", drawing a string of briar around the inner surface
of a globe, forming a globe of briar with your actions. Remember
to see what is already there and fill in the spaces you have yet
to get to. When you are out of breath again, inhale, and begin
the third string of Briar...Don't forget to get the space over your
head and below your feet. Make wide sweeping motions, small scribbly |
Wicca | The-Complete-Uncut-Book-of-Shadows | 854 | motions. Let your enjoyment of movement arouse more energy, feel the
energy flowing through you, through your hand, and coming out in the
stream of briar. When you are out of breath inhale, and invoke the
Thorn one last time. Make sure to get all of those places that
have not been covered. Don't worry about small spaces, just make
sure that there are no large gaps in the ball of briar you have
just make. Fix the holes with this last invocation.
As you finish this last invocation of Thorn, stand facing North.
It is not uncommon to feel both exhiliarated and exhausted by this
process. Stand, with feet apart and hands spread over your head.
Breath deeply. Visualize the glowing ball of briar...see it, its green
tendrils intertwining, feel the vibrance of its life force, a force
that you have given to it. Breath deeply, calming yourself...
While standing with your feet apart, arms upraised in a "Y"
inhale, and as you exhale feel your energy flowing through the
orb of briar, and see, as you energize the orb, the thorns grow. See
the thorns, browinsh and reddish, getting larger and closing up
the small spaces that existed between the strings of briar. Feel
the spaces being blocked off. See the blue of the space around you,
see the orb of thorny briars...Keep the thorns growing until you
feel that the orb is complete and capable of keeping out any unwanted
influences. Infuse the orb of briar with the ability to repel unwanted
energies and permit those energies desired.
Stand in a comfortable position. We are near the end of the
ritual. The invocation of the God/desses.
Stand in the Isa position. Say IIIIIISsssssssss.
Stand in the As (Anuz) position. Say Odhinn.
Stand in the Beorch position. Say Urdh.
Stand in the Ing position. Say Freyr.
Stand in the Foeh position. Say Freya.
Stand in the Thorn position. Say Thorr.
Stand in the Isa position. Breath deeply. Thank the God/desses
1099
silently. Feel the Orb of Thorns surrounding you. Begin your
working...secure in your circle.
Certain parts of the ritual were taken from Thorrson's Hammer
Rite. But the ritual is mostly original. The God/dess names at the
end can be altered at your behest but try to keep Odhinn First,
Freya in the middle, and Thorr last. I will be posting meditations
for the Runic God/desses to help with the last part of this ritual.
May your path be filled with Wisdom and Wonder,
Blessings of the Aesir and Vanir,
Faunus,
The Runic Sub-Committee
of
The Orgone Committee
1100
SOLITARY MOON RITE
By: Ellen Reed, Coven of Sothistar |
Wicca | The-Complete-Uncut-Book-of-Shadows | 855 | This rite may be used for either New or Full Moon. The difference is
in your meditation and mental attitude in preparation. Remember that
the New Moon is a time of outward work and thought, building to the
peak which is the Full Moon. At the Full Moon, you should be prepar-
ing to lessen the outward flow of energy, bit by bit, until the period
before New Mo on, during which you are passive, building a pool of
energy within you, in preparation for the New Moon.
The altar should be placed in the center of the ritual area. On it
should be placed a rose or stick of incense on the eastern side, a red
votive candle to the South; a cup of water on the West, and a bowl of
salt or living plant on the North.
Around your ritual area, you should place an unlighted candle at the
cardinal point of each direction.
To begin your rite, enter your darkened temple, carrying one burning
candle, white or lavender, with you. Place it on the center of your
altar, sit, and meditate on the meaning of the rite. When you feel
the time is right, stand, and go to the eastern point, carrying with
you, the burning taper. Light the votive at the eastern point and go
to the southern, picturing, as you do, an arc of pure strong light
curving from one candle to the next. Continue to the West, and then
to the North, lighting the candles as you go, and then walk to your
eastern candle again, having formed a circle of pro tective light
surrounding the area in which you worship.
Return to the center of the circle, replace the candle on the altar,
and say:
My Lady of the Moon, who is called Diana, Artemis, Levanah, Isis and
by any other names, I come to you to bring you my love and my devo-
tion. May you grant me the joy of your presence.
Mentally divide the room into four quadrants by visualizing a line of
silvery moonlight from the southeast to the northw est, and from the
northeast to the southwest. Go the East, taking with you the rose or
incense. Say:
Sweet Goddess, the gentle breeze is the touch of your loving hand, the
wind of storm a reminder of your strength. The s ound of the trees in
the wind is your voice, and the fragrance of flowers borne on the wind
is your gift of beauty.
Place the rose next to the votive candle, then stand there as you
picture the quadrant filling with moonlight. See the moonlight
streaming quietly and gently into the room, filling the quadrant
from center point to the edge of your circle.
When this is complete, take the red candle to the South. Place the
gift and see the quadrant fill with moonlight. Say:
Most loved Lady, the light of the candle is a guide along our path
leading to you; its warmth the reassurance of your presence and your
1101
love. The light of the Sun is the knowledge you impart to us, driving
out ignorance and those things which can survive only in darkness. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 856 | At the West:
Lovely One, the quiet pool is the serenity of your being. The vast
sea where life began on this planet is the vast sea of your being
whence all life came; its waves are the ebb and flow of the universe
you rule.
At the North:
Goddess of all, the fertility of the earth is a sign of your fer-
tility, whence all life rose. The solidity and permanence are still
of it are still less than yours. The Earth's fertility feeds our
bodies, and your fertility feeds our souls.
Go to the center of your temple, which is now filled with moonlight.
Everything in the circle is touched by it, blessed by it, including
you. Sit down and feel this moonlight around you. Know that it is
the Goddess. Realize that you are in the center of a sphere of light
that is half above and half above and half below where you sit. Begin
to breathe slowly and evenly, deep breaths that penetrate your whole
body. When this rhythmic breathing becomes natural, imagine that the
moonlight by which you are surrounded enters you, fills you entirely.
With each exhalation of your breath, some of the essence of yourself
leaves your body, and with each inhalation, the light enters you. You
are being filled ever so gently with this beautiful light. This
light, which is the presence, the being of the Goddess, is within you
as well as without. With each breath, you are less yourself and more
the Goddess.
When you are filled with light, filled with the Goddess, the shell of
your body fades away. You have no body; there is nothing to separate
you from the entire being of the Goddess. Nothing exists but the
being of which you are apart. You have ceased to be a separate
entity. You are nothing and everything. All that was, that is, and
all that will be, you are.
Enjoy this feeling as long as you like. When you feel it is time,
picture the outer shell of your physical body reformi ng, becoming
solid again. It is being built out of the Universe of which you are a
part.
Now, as you continue your slow deep breathing, see the moonlight
flowing out of your body, as gently and slowly as it entered. As it
flows out, realize there is a difference. Because you have become one
with the Goddess, with the Universe, your being has changed. As the
moonlight flows out of your body, it takes with it a part of that
which was yourself, now part of the Goddess, and leaves behind a part
of the Goddess, forever now part of you. You become yourself again,
solid as you were, but changed. You are surrounded by the presence of
the Goddess, which now contains a part of yourself .
Move again to the East. As you speak, and after, picture the moon-
light in that quadrant flowing back to its source, lea ving that
quadrant as it was.
Do this at each quadrant, until all the moonlight has returned to the
Moon.
1102
At the East:
My Lady, guide my thoughts. Let them lead always closer to you. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 857 | At the South:
Gracious Goddess, guide my actions. Let them always help and never
harm others or myself.
At the West:
Lovely One, guide my emotions: Let them be healing and touched
always by you.
At the North:
Sweet Goddess, let my mind always be fertile and storng, that I may
grow always toward you.
Return to the East to complete the circle and say:
Queen of Heaven, I thank you for your presence, both now and always.
My love and devotion are yours. Blessed be!
All spirits who have joined me tonight may depart, with my love.
Return to your proper places.
Walk again around your circle, but this time counterclockwise, extin-
guishing the quadrant guards as you go, and at the same time, mentally
erasing the white line which surrounded your circle. When the candles
are out and the circle gone, rap on your altar and say:
The rite is ended.
1103
Quilting and "CRAFT"
Janis Maria Cortese
Newsgroups: alt.pagan
Organization: University of California, Irvine
Last night I attended the first session of a first-time quilter's
class. While I was there listening to the teachers tell us the little
tricks that make quilting easier and buying all the neat gadgets that
you use, something very fundamental struck me, to the point that I was
unable to speak for a few minutes until I had acknowledged this
movement in my mind.
Let me describe something to you, and you try to guess what I'm
talking about. The characteristics are as follows:
1) done by a group of women together, which is frequently called a
circle.
2) handed down from mother to daughter, in a VERY hands-on fashion.
3) uses specialized tools that other people don't understand and
usually don't recognize.
4) requires strict adherence to ritual preparation of materials.
5) can be monotonous and repetitive -- PERFECT for meditation.
6) can be decorative as well as practical, and frequently both. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 858 | 7) can be done entirely by hand, OR with the aid of techie stuff.
8) causes things to come into being that other people usually call
"magic."
Sound like Wicca? Well, it's not, at least not the "standard" type,
if there is any such thing. I'm talking about the quilting class.
Have you ever wondered WHY so many WOMEN do it, and so few men (apolo-
gies to male Witches out there; I discovered these things through
feminism)? What else has been so "religiously" handed down through
generations aside from crafting skills, and how many women do you know
who have a love affair with that old afghan that their grandmother
made and wouldn't part with it for the world? Sound familiar now? I
mean, REALLY. This *can't* be coincidence!
I will follow the Craft in the barest sense of the word -- a CRAFT,
some talent which can be used for practical and beautiful purposes,
and has all the trappings of a "true" ritual. (And believe me, you'd
better adhere to the rules hard and fast. You must use EXACTLY the
required seam allowance, and you'd better treat your cloth before you
start sewing, or whatever you end up with might as well be a drop-
cloth.) And when you're done, you have something. You have some-
thing to which you can point and say, "That's where the last five
weeks have gone." You can follow a pattern established by another
woman, or you can create your own, or you can follow a pattern and
personalize it with your choice of materials.
1104
I mean, they're called QUILTING CIRCLES and SEWING CIRCLES, people?
How much more of a HINT do you need?!?!?!
Howzaboutit? Anyone else interested in a coven of Crafters who
literally craft? I feel it deeply enough that I can finally call
myselef Wiccan/Witch and have it feel right.
However, I'd rather not do this by myself. I realize that many people
would rather follow Wicca in a different way, but if this way feels so
wonderful to me, it MIGHT be good for others, too. I'm not saying
that you need to do this the same way *I* do it; just give it a try
and see how it feels. If you like, try consecrating your materials
before starting. Make something (I'm not just talking quilts, here,
but ALL kinds of crafts) with a Pagan theme. After I finish here, I'd
LOVE to make a four-pane quilt with a full moon, a chalice, a blade,
and a tree in the panes.
Any feedback on this? I can't tell you how strongly I feel this and
how amazed I am at that strength. If I really allowed myself to
absorb this, I think I'd be in tears. Maybe I'm just typing this to
get it on "paper"; I don't know. But I've never felt this way -- this
sublime -- about anything connected with Paganism/Wicca before.
THIS CAN'T BE COINCIDENCE!!!!!!!
Blessings,
Janis C.
1105
SOPHIA
By Terry J. McCombs |
Wicca | The-Complete-Uncut-Book-of-Shadows | 859 | NAME: SOPHIA which is the Greek verson of Her name, other names and
titles are Hohkma (Hebrew), Sapienta (Latin), Mother-Of-All (Gnostic),
Holy Spirit (very early Christians),Wisdom (what the other names
mean).
SYMBOLS: A cup, the cresent moon, a dove, a tree.
USUAL IMAGE: A red winged woman, crowned with seven stars, at Her feet
lies the World, She carrys a golden cup. She is also often shown
wareing a red gown, and pregnant.
HOLY DAYS: November 28th is the Day of Sophia.
HOLY BOOKS: The Trattato Gnostico. The Clementine Homilies. The
Gospel According to Mary.
PLACES OF WORSHIP: Temples, but also places of learning.
RELATIVES: Yahway (ex-husband), Adam, Eve, Lilith, angels (children),
Jesus Christ (step-son).
SYNODIETIES:Isis (Egyptian), Juno (Roman), Hera (Greek), Frigga
(Norse) Spider Grandmother (Native American), Inanna (Sumerian), Tara
(Tibetan) Yemaya (African-Caribbean), Amaterasu (Japanese), Pachamama
(Incan), Estsanatlehi }Changing Woman{ (Navajo and Apache), Danu
(Celtic).
DETAILS: Sophia, or Hohkma or Sapienta etc... is the primary female
figure of Judeo-Christianity, She was once very important, but because
of the efforts of men who had a very serious problem with the female
force in nature and themselfs She has all but been exsponged from
modern Bibles. She was the veiled holy spirit of wisdom, pregnant with
knowledge and inviting us to drink deeply from Her cup. Old Jewish
literature tells of Her role as God's co-creator, "She reaches out
from one end of the earth to the other with full strength and orders
all things well...Herself unchanging, she makes all things anew."
without Her God is powerless. She shares God's throne, and is his
creative breath. The Shakers recognized her in the rhyme: "Wisdom
holds the Mother's seat, and is the Father's helper-meet."
Yes, it's time that Mrs God got Her due!
1106
Gnostics and sophia
Gnosticism (Gnost = knowledge) was one of the very earlyist forms of
Christianty being some what older then what became the Roman Catholic
Church, and one of it's chief rivals during the first part of the
first millennium. They sought communion with Sige (Silence) who dwelt
at the beginning of all things and gave birth to Sophia (Wisdom or
Knowledge), The Gnostic Great Mother, who was both spouse and mother
of God. (Hey! it's how they thought back then, read your Joseph
Campbell.)
What became the orthodox church especially hated the Gnosticfemin-
ine imagery. Followers of Paul denounced the Gnostics as the spawn of
Satan and ravening wolves in human form, and both devil worshipers AND
atheists, and other insults Christians used against other Christians
of a diffrent type in those times, and for that matter today against
other religions that they don't like today.
Starting mainly in the 4th and going through the 8th the Paulist |
Wicca | The-Complete-Uncut-Book-of-Shadows | 860 | church persecuted any Gnostic minorities that they could find, killing
them in the thousands.
Church fathers of the Paulist type were very upset and angry by the
Gnostics admiting women to ecclesiastical rank. Tertullian reported
with horror that "All initiates, men and women alike...might be
elected to serve as priest, bishop, or prophet. Beyone that the women
teach, engage in discussion; they exorcise; they cure. They even
baptize and in all way have equally, they pray equally -- even Pagans,
if any happen to come...They also share the kiss of peace with all who
come."
Some sects of Gnosticism even went sofar as to say that there were
twelve female apostles lead by the beloved of Jesus Mary Magdalene,
and that while Jesus was the real God made flesh, Mary Magdalene was
the real Goddess also made flesh, most of their gospels pertaining to
this were distroyed by the eary Paulist, though some have survived.
In return for what the other Christians had to say about them the
Gnostics said that the God of the Roman church was not the real God
but was a devilish
demiurge who only wanted to entrap human souls in lies, illusion, and
evil.
But what about some of these differences that are to be found
between the
Gnostics who had a Yahway AND Sophia, and the Paulist who had only
Jehovah and Jesus? Lets take a short look at the Gnostic verson of
the Garden of Eden myth next.
The Gnostics said that Sophia was born from the primordial female
power Sige (Silence). And that she }Sophia{ was God's mother, "the
great revered Virgin in whom the Father was concealed from the begin-
ing before He had created anything.
1107
Sophia gave birth to a male spirit, Christ, (who only much later
came to earth in human form) and a female spirit Achamoth (who later
came to earth as Mary Magdalene). These two gave birth to the elements
and the terrestrial world, then brought forth a new god named Jehovah,
Son of Darkness, along with five planetary spirits later regarded as
emanations of Jehovah: Iao, Sabaoth, Adonai, Eloi, annd Uraeus. These
spirits produced archangels, angels, and finally men and women.
Jehovah forbade men to eat the fruit of knowledge, but his mother
Achamoth sent her own spirit to earth in the form of the serpent Ophis
to teach menkind to disobey the jealous god. The serpent was also
called Christ, who taught Adam to eat the fruit of knowledge despite
Jehovah's prohibition.
...later
Sophia sent Christ again to earth in the shapeof one of Her totems
the dove, to enter the man Jesus at his baptism in Jordan. After Jesus
died,Christ left his body and returned to heaven to help collect
souls.
But notall of Sophia was taken out ofthe final verson of the Bible
by the Paulist, some was able to slip past ie from the 8th and 9th
chapters Proverbs we see the early conflict between followers of
Sophia and those of God. Maybe the divorse was going on at this time?: |
Wicca | The-Complete-Uncut-Book-of-Shadows | 861 | Doth not Sophia cry? and understanding put forth her voice? She
standeth in the top of high places, by way in the places of the paths.
She crieth at the gates, at the entry of the city, at the coming in of
the doors. Unto you, O men, I call; and my voice is to the sons of
man. O ye simple, understand Sophia: and , ye fools, be ye of an
understanding heart. Hear; for I will speak of excellent things; and
the opening of my lips shall be right things... for Sophia is better
then rubies; and all the things that may be desired are not to be
compaired to Her. I Sophia dwell with prudence, and find out knowlege
of witty inventions... Counsel is mine, and sound wisdom; I am under-
standing; I have strength. By me kings reign, and princes decree
justice. By me princes rule, and and nobles, even all judges of the
earth. I love them that love me; and those that seek me early shall
find me... I lead the way into righteousness, jin the midst of the
paths of judgment: that I may cause those that love me to inherit
substance; and I will fill their treasures... Blessed is the man that
heareth me, watching daily at my gates, waiting at the posts of my
doors. For whoso findeth me findeth life... But he that sinneth
against me wrongeth his own soul: all they that hate me love death.
1108
Then we get:
Sophia hath builded her house, she hath hewn out her sevenpillars:
she hath killed her beasts: she hath mingled her wine: she hath also
furnished her table. She hath sent forth her maindens: she crieth
upon the highest places of the city. Whoso is simple, let him turn in
hither; as for him that wanteth understanding, she saith to him, Come,
eat of my bread, and drink of the wine which I have mingled...(but)
the fear of the Lord is the beginning of wisdom: and the kknowledge of
the holy is understanding. For by me (God) thy days shall be mul-
tiplied, and the years fo thy life shall be increased... a foolish
woman is clamorous: she is simple, and knoweth nothing. For she
sitteth at the door of her house, on a seat in the high place of the
city, (temples) to call passengers who go right on their ways: whoso
is simple, let him turn in hither... But he knoweth not that the dead
are there; and her guests are in the depths of hell.
Sounds like thenasty sort of thing that goes on in a lot of divor-
ces to me. Or at least a heated PR battle.
Lets say that the campaign to bring Sophia (or Sapienta or Hohkma or
Goddess which ever) is a success, what are some of the effects that it
might have? I mean other then the religious aspects, I mean also the
political or more mundane aspects, because as it is now while women
make up the majority of those that DO anything in the churchs the
power is in the hands of men, well, with Sophia back thinks would have
to loosen up more then a little bit, so what are some of the changes
that could take place?......:
Catholicism
Sure theyhave nuns, but that does not count because even they have
to have a Priest that is over them (I think I'm really not sure about
the details). So with the return of Sophia we could see also the
Catholic Priestess who would have her very on sacraments and every-
thing (see following message) and to be sure they could also become
bishops and cardinals I understand that such things were quite common
way back when.
And Pope? There was Pope Joan, but she had to be in disguise to do
that. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 862 | and all that Pope stuff did not start till well after the last of the
Sophiaist had been offed.
But I know the perfect compromise, there is a lotof controveray in
the Roman Catholic church right now between people who think that
Priest should be able to marry, and those that think things should
stay just as they are. But if you let Priest marry who knows what
would happen! after all nobody can understand anybody elses choices in
books or mates, and if your Catholic would would you do if Father Dan
showed up one day married to a Yahway's Witness or a nice Jewish
girl?! you know what gosips church people can be, well here's the
solution, let them get married, but only to Priestesses, sure that
cuts down the feld a lot but hey! that's tough, it comes with the
territory.
1109
Protestantism
Now here's a group that needs some work, ever seen some of the more
hard-core groups with the men in their Penta-Pimp suits and the
poofyed up hair-dos and their drab mousey wifes who never seem to say
anything? (not to try and get anybody mad or upset, but if I do...I
try) I think there is more then room for a little loosening up to be
done there, and in the more avereage protestant churchs too.
Along with the minister have a wominister, yeah that would work,
maybe haveing another power would help cut down on the power triping
that often takes place. And just think, one more person to gosip
about!
Judaism
Sorry, I really don't know enough about Judaism to talk about
changes that might take place with the return of a Goddess figure, but
I'm sure it would have to mean something...right?
All Judeo-Christianity
One thing that is to be found in all Christian religious groups is
the male-force verson of the leader, no matter if he is called Priest
minister or what, who is let's face it more matter how you might like
to not look at it, is for the most part a political figure, somebody
in charge, so that you have a lot of religion but very, very little if
any real spirituality.
Perhaps that could be fixed with the return of Sophia because with
the return of a Female eleament to a religion you open up the door to
the possibility of the Christian Shaman, something that the world has
yet to see, this person could be ether male or female and..well I
think this needs it's own message.
Even if you are not Catholic yourself I am sure that you are at
least somewhat familiar with each of the seven sacraments that a
priest can perform as part of his office. Just for the record they are
listed below.
The seven sacraments that a priest of the Roman Catholic church can
preform are:
1. Baptism 2. Communion (eucharist) 3. Confirmation 4. Marriage 5.
Priesthood 6. Sacrament of the Sick (formerly known as 'last rites')
7. Reconciliation (confession) |
Wicca | The-Complete-Uncut-Book-of-Shadows | 863 | Now, what would be the case if a campaign to return Sophia to Judeo-
Christianity were to succeed? There would be no need to take anything
away from the priests, or even for them to share the seven sacraments
for that matter, I think that the priestess would have plenty to do
with the seven sacraments of the Priestesshood:
1110
1. Pre-Baptism (sacred midwifery) To atend in a number of ways to the
spiritual and physical needs of pregnant women, blessing the child,
doing some rite at the birth etc...
2. Blessing the Cup. Rite by which a cup of milk or water is imbued
with the essence of Sophia.
3. Bake the Love in. Rite in which an entire meal is imbued with the
essence of Sophia.
4. Match-Making. Something that is badly needed before the Priest can
do the marriage bit. a number of ways in which the compatablility is
tested between two people, also the aiding of finding a suitable
match. ("Nu! have I got a girl for you!")
5. Nag. Sort of like confession, only while one is told to the priest
this one is told to you by the priestess, sort of like naging...but in
a good way, a way of pointing out where some improvement could be
made, all under the influence of Sophia and not the good Mother
herself `nach. Mayby it could start out by the Priestess saying
something like "Watch it buster, for you have sined" or something like
that.
6. Tidy-Up. Rite to "clean-up" the spiritual "being" of the person in
question, sort of like all that aura cleaning that the New Agers do.
7. Make-Over. Training that lets the Priestess note changes that would
be helpfull if they were made in an individual, sort of like that Hail
Mary thing, only the Priestess would asign things of a more tangible
form. Like give me one week with no beer drinking, or such like.
The White Goddess. Robert Graves.
Forerunners and Rivals of Christianity. (2 vols.) Francis Legge.
The Gnostic Religion. Hans Jonas.
Venus in Sackcloth. Marjorie Malvern.
Myths to Live By. Joseph Campbell.
The Gnostic Gospels. Elaine Pagels.
When God Was a Woman. Merlin Stone.
The Lady Was a Bishop. Joan Morris.
Spiral Dance. Starhawk.
The Book of Goddesses and Heroines. Patricia Monagham.
The Goddesses and the Tree. Ellen Cannon Reed.
Urban Shaman. Serge Kahili King.
Growing the Tree Within. William Gray.
The Woman's Encyclopedia of Myths and Secrets. Barbara G. Walker.
Many of these booksare to be found at the libary. . And there is a
new one out called Sophia the Black Goddess I believe butI'm not sure
and I don't know the authors name.....sorry.
1111 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 864 | Bardic Beltaine
By "The White Bard", Dragonhart Cove, Phoenix, AZ
--------------------------------------------------------------
The BARD should stand to the WEST, unless otherwise specified in the
ritual.
BELTANE RITUAL: May Day
-by the White Bard
Materials: One cauldron, filled with water
a wreath of flowers for the MAIDEN
the Maiden should wear white, if possible
two wooden swords (optional)
a fire, as close to the ground as possible
A BARD/GREEN MAN (note: if you have no Bard, then a
male to act as Green Man should be chosen either
by lottery, or by the Maiden. The Maiden is, of
course, free to request a specific person to
act as Green Man even if there is a Bard available
to the coven.)
candles for all, if possible
*****************************************
% The place of ritual should be set up, away from the gathered
% participants.
% It is more than a good idea to manage bathrooms and such like
% before the circle is closed. This Mystery is not something any
% of the participants should miss out on!
HPS: Go we now to the sacred place
And stand within the sacred space
Turn your minds to sacred things
And dance with me unto the ring!
% HP and HPS lead the coven to the place of ritual by a
% spiral dance, ending in a circle around the altar. The
% cauldron should be at the south. The Bard/Green Man
% dances at the end of the line.
HPS: Come we forth, with the Spiral Dance
Within the Lady's radiance
To celebrate the Year renewed
And praise the Powers, with gratitude.
Earth and Water, Fire and Air
I invoke the Goddess there!
This night we are Between the Worlds
To celebrate the year unfurled!
HP: Earth and Water, Fire and Sky
I invoke the God on high
This night we are Between the Worlds
To celebrate the year unfurled!
% The corners shall be called thusly, that all may hear, but
% shall not be called until the HPS reaches that corner on her
% circumnabulation.
1112 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 865 | EAST: O Guardians of the Eastern Tower,
Airy ones of healing power
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
SOUTH: Oh fiery ones of Southern Power
Thus I invite you to this tower
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
WEST: Western ones of water's flow
Help to guard us here below
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
NORTH: Earthen ones of Northern fame
Bless and guard our Power's fane
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
% The HPS shall move to each corner, and say, following each
% corner's crying as she moves to the next:
HPS: So I cast and consecrate
This Circle of the small and great:
By Fin and Feather, Leaf and Tree,
By Rock and Earth, by Land and Sea,
By Fire and Water, Earth and Air,
By the Lord, and Lady Fair!
By Love and Joy and Work and Play,
All things harmful cast away!
By lightening's flash, and rain's soft fall,
By the Power that made us all;
By the Power that blesses Thee:
(Cast the Circle: Blessed be!)
% On her return to the first corner she shall change the last
% line above, and say:
The Circle's cast; and Blessed Be!
1113 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 866 | % The callers of the corners shall return their tools to the
altar, and then shall join the circle at their corners.
--------------------------------------------------
% Here begins the Beltane Mystery
BARD or GREEN MAN: Thus I invoke the Lady White
To come to us this sacred night.
By Fin and Feather, Leaf and Tree,
I show you a Mystery!
% The Maiden shall stand beside the HP, who shall hold a
% wooden sword. The Bard/Green Man shall approach them, also
% carrying a wooden sword, and shall, in mime, challenge the
% HP. They shall strike their swords together in three sets
% of three blows, then Bard/Green Man shall strike the HP, with
% the last blow of his sword, who shall fall as if dead.
% (Note: This can be played as a Morris Dance, if so wished.)
% If no Maiden and Bard/Green Man are used, then the above combat
% may be eliminated, and the HP and HPS shall enact the Mystery.
% The HPS' part shall then be spoken by the participants.
% The Maiden moves to the East. The Bard/Green Man moves to the
% North.
HPS: Cunning and art she did not lack
But aye his whistle would fetch her back!
MAIDEN: Oh, I shall go into a hare
with sorrow, sighing and mickle care
And I shall go in the Lady's Name
Aye, until I be fetched hame!
BARD/GREEN MAN: Hare, take heed of a swift greyhound
Will harry thee all these fields around
For here come I in the Lady's Name
All but for to fetch thee hame!
% The Maiden moves to the South. The Bard/Green Man moves to the
% East.
HPS: Cunning and art she did not lack
But aye his whistle would fetch her back!
MAIDEN: Yet I shall go into a bee
With mickle fear and dread of thee
And flit to hive in the Lady's Name
Ere that I be fetch-ed hame!
BARD/GREEN MAN: Bee, take heed of a red, red cock
Will harry thee close thru door and lock
For here come I in the Lady's Name
All but for to fetch thee hame!
% The Maiden moves to the West. The Bard/Green Man moves to the
% South.
HPS: Cunning and art she did not lack
But aye his whistle would fetch her back!
1114 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 867 | MAIDEN: Yet I shall go into a trout.
With sorrow and sighing and mickle doubt
And show thee many a merry game
Ere that I be fetch-ed hame!
BARD/GREEN MAN: Trout, take heed of an otter lank
Will harry thee close from bank to bank
For here come I in the Lady's Name
All but for to fetch thee hame!
% The Maiden moves to the North. The Bard/Green Man moves to the
% West.
HPS: Cunning and art she did not lack
But aye his whistle would fetch her back!
MAIDEN: Yet I shall go into a mouse
And haste me unto the Miller's House
There in his corn to have good game
Ere that I be fetch-ed hame!
BARD/GREEN MAN: Mouse, take heed of a white tom-cat
That never was baulked of mouse nor rat
For here come I in the Lady's Name
And -thus- it is I fetch thee hame!
% Bard/Green Man walks to Maiden and takes her hand. They
% both move to the Cauldron, and face HPS.
HPS: Cunning and art she did not lack
But aye his Song has fetched her back!
Old Winter's dead, the Lady reigns
And Summer has returned again!
% Bard/Green Man and Maiden both wet their hands with water
% from the Cauldron, and sprinkle it on the HP, who comes to
% life again.
HP: Cunning and art I do not lack
But aye Her Cauldron will bring me back!
% Bard/Green Man and Maiden both move to, and jump, the fire.
% Here ends the Beltane Mystery.
% Note: This Mystery is the more historically correct "Great Rite."
------------------------------------------------
% If there is a May Pole, it should be erected by the men -only- at
% this point, and all dance around it, alternating male and female
% to raise the cone of power as outlined below.
% A normal cone-of-power may be raised, for growth and healing:
HPS: In a ring we all shall stand
Pass the Power, hand to hand.
1115
HP: As the year is given birth
Build the Power; root to Earth |
Wicca | The-Complete-Uncut-Book-of-Shadows | 868 | HPS: Pass the Power, hand to hand
Bless the Lady, bless the Land
HP: Bless the Lord, and bless the Skies
Bless the Power that never dies!
% The above four verses should be repeated three times, (or
% as many as needed to fully wrap the pole) and then the HPS
% should say:
HPS: By Fin and Feather, Leaf and Tree:
Let the Power flow out and free!
% All should release, at this point.
------------------------------------------------------
% Such coven business as must be transacted may be done here.
------------------------------------------------------
% The Circle is opened.
HPS: Thus I release the East and West
Thanks to them from Host to Guest
Thus I release the South and North
With "Blessed Be' I send them forth!
The Circle's open, dance we so
Out and homeward we shall go.
Earth and Water, Air and Fire
Celebrated our desire.
Winter's cold is gone away
Now it is the Day of May.
By Fin and Feather, Leaf and Tree,
Our circle's done; and Blessed Be!
COVEN: Blessed Be!
% All spiral dance out from the Circle, jumping the fire as
% they go. HP and HPS lead, with Bard/Green Man and Maiden
% taking care of bringing the Bel Fire into camp. Allow the Bel
% fire to burn out on its own, if possible, otherwise put it
% out with the water from the Caldron. Disposal of the water
% otherwise should be to pour it at the roots of a tree.
% All participants may take fire from the Bel Fire to take home
% with them, cook over, or whatever, before it is extinguished.
----------------end of Beltain ritual: the Bard--------------
1116
-------------------------------------------------------------
SAMHAIN RITUAL: 31 October
by the White Bard
Materials: one cauldron, filled with water
CRONE: This should be an older female.
OLD KING: This should be a person chosen by
lottery, or by whoever is acting as
Crone. It can be enacted by the HP
if needed.
BARD/GREEN MAN: If the coven has no Bard available,
then a Green Man should be chosen |
Wicca | The-Complete-Uncut-Book-of-Shadows | 869 | by lottery, or by whoever is acting
as Maiden. It can be enacted by the
HP, if needed.
------------------------------------------------
% The place of ritual should be set up, away from the gathered
% participants. This is not something that people should miss,
% so make sure that potty break is taken care of before the
% circle is cast.
HPS: Go we now to the sacred place
And stand within the sacred space
Turn your minds to sacred things
And dance with me unto the ring!
% HP and HPS lead the coven to the place of ritual by a
% spiral dance, ending in a circle around the altar. The
% cauldron should be at the south. The Old King dances at
% the end of the line.
HPS: Come we forth, with the Spiral Dance
Within the Lady's radiance
To mark the turning of the year
The door to Winter now is here.
Earth and Water, Fire and Air
I invoke the Goddess there!
This night we are Between the Worlds
To celebrate the year unfurled!
HP: Earth and Water, Fire and Sky
I invoke the God on high
This night we are Between the Worlds
To celebrate the year unfurled!
% The corners shall be called thusly, that all may hear, but
% shall not be called until the HPS reaches that corner on her
% circumnabulation.
1117
EAST: O Guardians of the Eastern Tower,
Airy ones of healing power
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
SOUTH: Oh fiery ones of Southern Power
Thus I invite you to this tower
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
WEST: Western ones of water's flow |
Wicca | The-Complete-Uncut-Book-of-Shadows | 870 | Help to guard us here below
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
NORTH: Earthen ones of Northern fame
Bless and guard our Power's fane
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
% The HPS shall move to each corner, and say, following each
% corner's crying as she moves to the next:
HPS: So I cast and consecrate
This Circle of the small and great:
By Fin and Feather, Leaf and Tree,
By Rock and Earth, by Land and Sea,
By Fire and Water, Earth and Air,
By the Lord, and Lady Fair!
By Love and Joy and Work and Play,
All things harmful cast away!
By lightening's flash, and rain's soft fall,
By the Power that made us all;
By the Power that blesses Thee:
(Cast the Circle: Blessed be!)
% On her return to the first corner she shall change the last
% line above, and say:
The Circle's cast; and Blessed Be!
1118
% The callers of the corners shall return their tools to the
altar, and then shall join the circle at their corners.
--------------------------------------------------
% Here begins the Samhain Mystery:
OLD KING: Thus I invoke the Lady White
To come to us this sacred night.
By Fin and Feather, Leaf and Tree,
I shall show you a Mystery!
% Bard/Green Man and Maiden join hands, facing each other.
% The Maiden speaks to the Bard/Green Man:
MAIDEN: Lord of Life, hail Land-Master!
God of grain that grows and dies
Rising reborn, full of richness;
Fallow fields shall yet be fertile --
Spring sap runs as stirs your manhood
Bless barren earth, bear fruit again! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 871 | % The Bard/Green Man speaks to Maiden:
BARD/GREEN MAN: Snow-shoes striding, hail swift Huntress!
Wild one, free and willful Goddess
Bow and blade you bear beside you,
Finding food to fend off hunger --
Winter will not leave us wanting;
Give good hunting, grant us skill.
% The Old King moves to the West. The Crone moves to the
% North.
HP: Cunning and art he did not lack
But aye her whistle would fetch him back!
OLD KING: Yet I shall go into a trout.
With sorrow and sighing and mickle doubt
And show thee many a merry game
Ere that I be fetch-ed hame!
CRONE: Trout, take heed of an otter lank
Will harry thee close from bank to bank
For here come I in the Lady's Name
All but for to fetch thee hame!
% The Old King moves to the South. The Crone moves to the West.
HP: Cunning and art he did not lack
But aye her whistle would fetch him back!
OLD KING: Yet I shall go into a bee
With mickle fear and dread of thee
And flit to hive in the Lady's Name
Ere that I be fetch-ed hame!
1119
CRONE: Bee, take heed of a red, red cock
Will harry thee close thru door and lock
For here come I in the Lady's Name
All but for to fetch thee hame!
% The Old King moves to the East. The Crone moves to the South.
HP: Cunning and art he did not lack
But aye her whistle would fetch him back!
OLD KING: Oh, I shall go into a hare
with sorrow, sighing and mickle care
And I shall go in the Lady's Name
Aye, until I be fetch-ed hame!
CRONE: Hare, take heed of a swift greyhound
Will harry thee all these fields around
For here come I in the Lady's Name
All but for to fetch thee hame!
% The Old King moves to the North. The Crone moves to the East.
HP: Cunning and art he did not lack
But aye her whistle would fetch him back! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 872 | OLD KING: Yet I shall go into a mouse
And haste me unto the Miller's House
There in his corn to have good game
Ere that I be fetch-ed hame!
CRONE: Mouse, take heed of a white she-cat
That never was baulked of mouse nor rat
For here come I in the Lady's Name
And -thus- it is I fetch thee hame!
% Crone walks to Old King and takes his hand. He falls as if
% dead.
HPS: Cunning and art he did not lack
But aye Her Song has fetched Him back!
Summer's gone, the Lady reigns
And Winter has returned again!
% Maiden wets her hands with water from the Cauldron, and
% sprinkles it on the Old King, who comes to life again.
OK: Cunning and art I do not lack
But aye Her Cauldron will bring me back!
% The Crone and Old King shall join hands, facing each other,
% and say:
Note: These Norse style verses were taken from a file I got
(I think) from Paul Seymour. Don't know who author is.
1120
CRONE: One-eye, Wanderer, God of wisdom,
Hunt-lord, hail, who leads the hosting!
Nine nights hanging, knowledge gaining,
Cloaked at crossroads, council hidden.
Now the night, your time, is near us --
Right roads send us on, Rune-winner.
OLD KING: Every age your eyes have witnessed;
Cauldron-Keeper, hail wise Crone!
Rede in riddles is your ration --
Wyrd-weaver at the World-tree's root.
Eldest ancient, all-knowing one,
Speak unto us, send us vision!
% Here the HPS should say:
HPS: We remember our dead; our loved ones gone to the Summerland
before
us. Give them peace and joy.
ALL: Blessed be!
% If there is time enough, the HPS and/or a selected member(s) of
the
% coven should read aloud the "Roll of Martyrs." Note: This listing
% is copyrighted, and used by the author's permission.
% The reader shall say:
READER: Never again the Burning Times! Let us remember our dead,
good and bad, innocent and guilty: |
Wicca | The-Complete-Uncut-Book-of-Shadows | 873 | % Follows is the Roll of Martyrs. This may be read aloud, or may be
% placed in written form upon the altar as the above words are said.
Adamson, Francis: executed at Durham, England, in 1652
Albano, Peter of: died in prison circa 1310
Allen, Joan: hanged at the Old Bailey, London, England, in 1650
Allen, Jonet: burned in Scotland in 1661
Amalaric, Madeline: burned in France in mid-1500's
Ancker, (first name unknown): beheaded at Wurzburg, Germany, 1628
1629
Andrius, Barthelemy: burned at Carcassonne, France in 1330
Andrius, Jean: burned at Carcassonne, France in 1330
Andrius, Phillippe: burned at Carcassonne, France in 1330
Arnold, (first name unknown): hanged at Barking, England, in 1574
d'Arc, Joan: burned at Rouen, France, on 30 May, 1431 (note: the
witchcraft charge in this case was -implied- and not specific)
Ashby, Anne: hanged at Maidstone, England, in July, 1652
Askew, Anne: burned for witchcraft 1546
Audibert, Etienne: condemned for witchcraft in France, on 20 March
1619
Aupetit, Pierre: burned at Bordeaux, France, in 1598
Babel, Zuickel: beheaded at Wurzburg, Germany, 1628-1629
Babel, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Baker, Anne: executed in Leicester, England, in 1619
Balcoin, Marie: burned in the reign of Henry IV of France
Balfour, Alison: burned at Edinburgh, Scotland, on 16 December, 1594
Bannach, (husband) (first name unknown): beheaded at Wurzburg,
Germany, 1628-1629
1121
Bannach, (wife) (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Barber, Mary: executed in Northhampton, England, on 22 July, 1612
Barker, Janet: burned in Scotland in 1643
Baroni, Catterina: beheaded and burned at Castelnovo, Italy, on 14
April, 1647
Barthe, Angela de la: burned at Toulouse, France, in 1275
Barton, William: executed in Scotland (year unknown)
Basser, Fredrick: beheaded at Wurzburg, Germany, 1628-1629
Batsch, (first name unknown): beheaded at Wurzburg, Germany, 1628
1629
Bayerin, Anna: executed at Salzburg, Austria, in 1751
Beaumont, Sieur de: accused of witchcraft on 21 October, 1596
Bebelin, Gabriel: beheaded at Wurzburg, Germany, 1628-1629
Beck, Viertel: beheaded at Wurzburg, Germany, 1628-1629
Beck, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Belon, Jean: executed in France, in 1597
Berger, Christopher: beheaded at Wurzburg, Germany, 1628-1629
Berrye, Agnes: hanged at Enfield, England, in 1616
Bentz, (mother) (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Bentz, (daughter) (first name unknown): beheaded at Wurzburg, Ger-
many, 1628-1629
Beuchel, Anna: burned at Waldsee, Germany, in 1581
Beutler, (first name unknown) beheaded at Wurzburg, Germany, 16281629
Bill, Arthur: executed in Northhampton, England, on 22 July, 1612
Birenseng, Agata: burned at Waldsee, Germany, on 25 June, 1594
Bishop, Briget: hanged at Salem, New England on 10 June, 1692
Bodenham, Anne: hanged at Salisbury, England, in 1653
Bonnet, Jean: burned alive at Boissy-en-Ferez, France, in 1583
Boram, (mother) (first name unknown): hung at Bury St Edmunds, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 874 | England, in 1655
Boram, (daughter) (first name unknown): hung at Bury St Edmunds,
England, in 1655
Bolingbroke, Roger: hanged, drawn and quartered at Tyburn, England,
on 18 November, 1441
Boulay, Anne: burned at Nancy, France, in 1620
Boulle, Thomas: burned alive at Rouen, France, on 21 August, 1647
Bowman, Janet: burned in Scotland in 1572
Bragadini, Mark Antony: beheaded in Italy in the 1500's
Brickmann, (first name unknown) beheaded at Wurzburg, Germany,
1628-1629
Brose, Elizabeth: tortured to death in the castle of Gommern, Ger-
many, on 4 November, 1660
Brown, Janet: burned in Scotland in 1643
Browne, Agnes: executed in Northhampton, England, on 22 July, 1612
Browne, Joan: executed in Northhampton, England, on 22 July, 1612
Browne, Mary: hanged at Maidstone, England, in July, 1652
Brooks, Jane: hanged in England on 26 March, 1658
Brugh, John: burned in Scotland in 1643
Buckh, Appollonia: burned at Waldsee, Germany, in 1581
Bugler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
Bulcock, John: executed in Lancaster, England, in 1612
Bulcock, Jane: executed in Lancaster, England, in 1612
Bull, Edmund: hanged at Taunton, England, in 1631
Bulmer, Matthew: hanged at Newcastle, England, in 1649
Burroughs, George: executed at Salem, New England, on 19 August, 1692
Bursten-Binderin, (first name unknown) beheaded atWurzburg, Germany,
1628-1629
Calles, Helen: executed at Braynford, England, on 1 December, 1595
1122
Camelli, Domenica: beheaded and burned at Castelnovo, Italy, on 14
April, 1647
Canzler, (first name unknown) beheaded at Wurzburg, Germany, 16281629
Carrier, Martha: executed at Salem, New England, on 19 August, 1692
Caveden, Lucia: beheaded and burned at Castelnovo, Italy, on 14
April, 1647
Cemola, Zinevra: beheaded and burned at Castelnovo, Italy, on 14
April, 1647
Corey, Martha: executed at Salem, New England, on 22 September, 1692
Corey, Giles: prssedto death at Salem, New England, on 19 September,
1692
Corset, Janet: killed by a mob at Pittenweem, Scotland, in 1704
Challiot, (first name unknown): murdered at St. Georges, France, in
February, 1922
Chalmers, Bessie: tried for witchcraft in Inverkiething, Scotland
1621
Chambers, (first name unknown): died in prison, in England, in 1693
Chamoulliard, (first name unknown): burned in France, in 1597
de Chantraine, Anne: burned as a witch in Waret-la-Chaussee, France,
on October 17, 1622
Chatto, Marioun: tried for witchcraft in Inverkiething, Scotland 1621
Ciceron, Andre: burned alive at Carcassone, France, in 1335
Cockie, Isabel: burnt as a witch, at a cost of 105 s. 4 p., in
England 1596
Cox, Julian: executed at Taunton, England, in 1663
Couper, Marable: burned in the north of Scotland in 1622
Craw, William: burned in Scotland in 1680
Crots, (son) (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Cullender, Rose: executed at Bury St Edmunds, England, on 17 March
1664 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 875 | Cumlaquoy, Marian: burned at Orkney, Scotland in 1643
Cunningham, John: burned at Edinburgh, in January, 1591
Cunny, Joan: hanged in Chelmsford, England, in 1589
Deiner, Hans: burned at Waldsee, Germany (year unknown)
Delort, Catherine: burned at Toulouse, France, in 1335
Demdike, Elizabeth: convicted, but died in prison, in Lancaster,
England, in 1612
DeMolay, Jacques: Grand Master of the Templars, burned in France on
22 March 1312
Desbordes, (first name unknown): burned in France, in 1628
Deshayes, Catherine: burned on 22 February, 1680
Device, Elizabeth: executed in Lancaster, England, in 1612
Device, James: executed in Lancaster, England, in 1612
Device, Alizon: executed in Lancaster, England, in 1612
Doree, Catherine: executed at Courveres, France, in 1577
Dorlady, Mansfredo: burned at Vesoul, France as being the Devil's
banker, on 18 January, 1610
Dorlady, Fernando: burned at Vesoul, France as being the Devil's
banker, on 18 January, 1610
Dormar, Anna: burned at Waldsee, Germany, on 9 October, 1586
Douglas, Janet: burned at Castle, Hill, Scotland, on 17 July, 1557
Drummond, Alexander: executed in Edinburgh, Scotland, in 1670
"Dummy" (name unknown; he was deaf-and-dumb): killed by a mob at
Sible Hedingham, England, on 3 August, 1865
Duncan, Gellie: hanged in Scotland in 1591
Dunhome, Margaret: burned in Scotland (year unknown)
Dunlop, Bessie: burned at Castle Hill, Edinburgh, Scotland, in 1576
Duny, Amy: executed at Bury St Edmunds, England, on 17 March, 1664
Dyneis, Jonka: burned in the north of Scotland in 1622
1123
Easty, Mary: executed at Salem, New England, on 22 September, 1692
Echtinger, Barbara: imprisoned for life at Waldsee, Germany, on 24
August, 1545
Edelfrau, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Edwards, Susanna: hanged at Bideford, England in 1682
Einseler, Catharina: burned at Waldsee, Germany, on 6 July, 1581
Erb, Anna: burned at Waldsee, Germany, on 9 March, 1586
Eyering, (first name unknown): beheaded at Wurzburg, Germany, 1628-
1629
Fian, John: hanged at Edinburgh, Scotland, in 1591
Fief, Mary le: of Samur, France, accusedof witchcraft, on 13 October
1573
Fleischbaum, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Flieger, Catharina: burned at Waldsee, Germany, on 6 July, 1581
Flower, Joan: died before trial, at Lincoln, England, 1619
Flower, Margaret: executed at Lincoln, England, in March, 1619
Flower, Phillippa: executed at Lincoln, England, in March, 1619
Foster, Anne: hanged at Northhampton, England, in 1674
Fray, Ursula: burned at Waldsee, Germany, on 12 June, 1587
Fray, Margaret: burned at Waldsee, Germany, on 25 June, 1594
Fynnie, Agnes: burned in Scotland in 1643
Gabley, (first name unknown): executed at King's Lynn, England, in
1582
Galigai, Leonora:beheaded at the Place de Grieve, France, on 8 July,
1617
Garnier, Gilles: burned as a werewolf in Dole, France 1574
Gaufridi, Louis: burned at Marseilles, France, at 5:00 pm on 30
April, 1611
Geissler, Clara: strangled at Gelnhausen, Germany circa 1630 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 876 | Georgel, Anna Marie de: burned at Toulouse, France, in 1335
Geraud, Hughes: burned in France in 1317
Gering, (first name unknown): beheaded at Wurzburg, Germany, 16281629
Glaser, (first name unknown): beheaded at Wurzburg, Germany, 16281629
Glover, Goody: hanged at Salem, New England, in 1688
Gobel, Barbara: burned at Wurzburg, Germany, 1628-1639
Goeldi, Anna: hanged at Glaris, Switzerland, on 17 June, 1782
Goldschmidt, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Good, Sarah: executed at Salem, New England, on 19 July, 1692
Grandier, Urbain, burned at Loudon, France, on 18 August, 1634
Goodridge, Alse: executed at Darbie, England, in 1597
Gratiadei, Domenica: beheaded and burned at Castelnovo, Italy, on 14
April, 1647
Green, Ellen: executed in Leicester, England, in 1619
Greensmith, (first name unknown): hanged in Hartford,New England, on
20 January, 1662
Greland, Jean: burned at Chamonix, France, in 1438, with 10 others
Grierson, Isobel: burned in Scotland in March, 1607
Gutbrod, (first name unknown:) beheaded at Wurzburg, Germany, 1628-
1629
Haan, George: burned at Bamberg, Germany, circa 1626, with his wife,
daughter, and son
Hacket, Margaret: executed at Tyburn, England, on 19 February, 1585
Hamilton, Margaret: burned in Scotland in 1680
Hafner, (son) (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Hammellmann, Melchoir: beheaded at Wurzburg, Germany, 1628-1629
1124
Hamyltoun, Christiane: tried for witchcraft in Inverkiething, Scot-
land 1621
Hans, David: beheaded at Wurzburg, Germany, 1628-1629
Hans, Kilian: beheaded at Wurzburg, Germany, 1628-1629
Harfner, (first name unknown): hanged herself in the prison of
Bamberg, 1628-1629
Harlow, Bessie: tried for witchcraft in Inverkiething, Scotland 1621
Harrisson, Joanna, and her daughter: executed in Hertford, England,
in 1606
Harvilliers, Jeanne: executed in France, in 1578
Haus, (wife) (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Hennot, Catherine: burned alive in Germany in 1627
Henry III, King of France: assassinated on 1 August, 1589
Hewitt, Katherine: executed in Lancaster, England, in 1612
Hezensohn, Joachim: beheaded at Waldsee, Germany, in 1557
Hibbins, Anne: hanged in Boston, Massachusetts on 19 June, 1656
Hirsch, Nicodemus: beheaded at Wurzburg, Germany, 1628-1629
Hoecker, (first name unknown): beheaded at Wurzburg, Germany, 1628-
1629
Hofschmidt, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Holtzmann, Stoffel: beheaded at Wurzburg, Germany, 1628-1629
Hofseiler, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Hoppo, (first name unknown): executed in Germany in 1599
How, Elizabeth: executed at Salem, New England, on 19 July, 1692
Hoyd, Anna: burned at Waldsee, Germany, on 24 November, 1586
Huebmeyer, Barbara: burned at Waldsee, Germany, on 11 September, 1589
Huebmeyer, Appela: burned at Waldsee, Germany, on 11 September, 1589
Hunt, Joan: hanged in Middlesex, England in 1615
Hunter, Alexander: burned at Edinburgh, Scotland, in 1629 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 877 | Huxley, Catherine: hanged at Worcester, England in the summer of 1652
Isel, Ursula: burned at Waldsee, Germany, on 7 November, 1586
Isolin, Madlen: burned at Waldsee, Germany, on 6 July, 1581
Jacobs, George: executed at Salem, New England, on 19 August, 1692
Jenkenson, Helen: executed in Northhampton, England, on 22 July, 1612
Jennin, (first name unknown): burned at Cambrai, France, in 1460
Jollie, Alison: executed in Scotland, in October, 1596
Jones, Katherine: burned in the north of Scotland in 1622
Jones, Margaret: executed in Charlestown, North America, on 15 June,
1648
Jordemaine, Margery: burned at Smithfield, England, on 27 October,
1441
Junius, Johannes: of Bamberg, executed as a witch, on 6 August, 1628
Jung, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Kent, Margaret: tried for witchcraft in Inverkiething, Scotland 1621
Kerke, Anne: executed at Tyburn, England, in 1599
Kleiss, Anna: burned at Waldsee, Germany, on 30 October, 1586
Kless, Catharina: burned at Waldsee, Germany, on 12 June, 1587
Knertz, (first name unknown): beheaded at Wurzburg, Germany, 16281629
Knor, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Knott, Elizabeth: hanged at St. Albans, England, in 1649
Kramerin, Schelmerey: beheaded at Wurzburg, Germany, 1628-1629
Kuhnlin, Elsa: burned at Waldsee, Germany, in 1518
Kuler, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Lachenmeyer, Waldburg: burned at Waldsee, Germany, on 5 July, 1585
deLarue, (first name unknown): burned at Rouen, in 1540
Lauder, Margaret: burned in Scotland in 1643
1125
Leclerc, (no first name given): condemned for witchcraft, in France
1615
Lakeland, (first name unknown): burned at Ipswich, England, in 1645
Lamb, Dr.: stoned to death by a mob at St. Paul's Cross, London,
England, in 1640
Lambrecht, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Leger,(no first name given): condemmned for witchcraft in France, on
6 May, 1616
Liebler, (first name unknown): beheaded at Wurzburg, Germany, 1628-
1629
Lloyd, Temperance: hanged at Bideford, England in 1682
Louis, (first name unknown): executed at Suffolk, England, in 1646
Lowes, John: hanged at Bury, England, about 1645
Lutz, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Macalzean, Euphemia: burned alive in Scotland for witchcraft, on 25
June, 1591
Marigny, Enguerrand de: hanged in France in 1315
Marguerite, (last name unknown): burned at Paris, France, in 1586
Mark, Bernhard: burned alive at Wurzburg, Germany, 1628-1629
Martin, Marie: executed in France, in 1586
Martin, Susannah: executed at Salem, New England, on 19 July, 1692
Martyn, Anne: hanged at Maidstone, England, in July, 1652
Mayer, Christina: burned at Waldsee, Germany, on 9 October, 1586
Mazelier, Hanchemand de: arrested at Neuchatel, Germany 1439
Meath, Petronilla de: burned as a witch, the first such burning in
Ireland, on 3 November, 1324
Meyer, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Mirot, Dominic: burned at Paris, France, in 1586
Morin< (first name unknown): burned at Rouen, in 1540
Mossau, Renata von: beheaded and burned in Bavaria, Germany, on 21
June, 1749
Mullerin, Elsbet: burned at Waldsee, Germany, in 1531 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 878 | Mundie, Beatrice: tried for witchcraft in Inverkiething, Scotland
1621
Napier, Barbara: hanged in Scotland in 1591
Nathan, Abraham: executed at Haeck, Germany, on 24 September, 1772
Newell, John: executed at Barnett, England, on 1 December, 1595
Newell, Joane: executed at Barnett, England, on 1 December, 1595
Newman, Elizabeth: executed at Whitechapel, England in 1653
Nottingham, John of: died in custody, Coventry, England, 1324
Nurse, Rebecca: executed at Salem, New England, on 19 July, 1692
Nutter, Alice: executed in Lancaster, England, in 1612
Oliver, Mary: burned at Norwich, England, in 1658
Orchard, (first name unknown): executed at Salisbury, England, in
1658
Osborne, (husband) (first name unknown): killed by a mob at Tring,
Herefordshire, England, in 1751
Osborne, (wife) Ruth: killed by a mob at Tring, Herefordshire,
England, in 1751
Osburne, Sarah: died in prison at Boston, Massachusetts, 10 May, 1692
Oswald, Catherine: burned in Scotland in 1670
Paeffin, Elsa: burned at Waldsee, Germany, in 1518
Pajot, Marguerite: executed at Tonnerre, France, in 1576
Paris, (first name unknown): hanged at St. Andrews, Scotland, in 1569
Parker, Alice: executed at Salem, New England, on 22 September, 1692
Parker, Mary: executed at Salem, New England, on 22 September, 1692
Palmer, John: hanged at St. Albans, England, in 1649
Pannel, Mary: executed in Yorkshire, England, in 1603
Pearson, Alison: burned in Scotland on 28 May, 1588
1126
Peebles, Marion: burned in Scotland in 1643
Peterson, Joan: hanged at Tyburn, England, in April, 1652
Pichler, Emerenziana: burned atDefereggen, Germany, on 25 September,
1680 (her two sons, aged 12 and 14, were also burned two days later)
Poiret, (first name unknown): burned at Nancy, France, in 1620
Pomp, Anna: executed at Lindheim, Germany, in 1633
Porte, Vidal de la: condemned at Riom, France, in 1597
Powle, (first name unknown): executed at Durham, England, in 1652
Prentice, Joan: hanged in Chelmsford, England, in 1589
Preston, Jennet: executed in York, England, in 1612
Pringle, Margaret: burned in Scotland in 1680
Procter, John: executed at Salem, New England, on 19 August, 1692
Pudeator, Anne: executed at Salem, New England, on 22 September, 1692
Quattrino, Dominic: burned at Mesolcina, Italy, in 1583
Rattray, George: executed in Spott, Scotland, in 1705
Rattray, Lachlan: executed in Spott, Scotland, in 1705
Rauffains, Catharina: burned at Waldsee, Germany, on 7 November, 1586
Reade, Mary: hanged at Maidstone, England, in July, 1652
Redfearne, Anne: executed in Lancaster, England, in 1612
Reed, Wilmot: executed at Salem, New England, on 22 September, 1692
Reich, Maria: burned at Waldsee, Germany, on 5 July, 1585
Reid, John: hanged himself in prison, in Scotland, in 1697
Reoch, Elspeth: burned in the north of Scotland in 1622
Robey, Isobel: executed in Lancaster, England, in 1612
Rodier, Catala: burned alive at Carcassone, France, in 1335
Rodier, Paul: burned alive at Carcassone, France, in 1335
Rohrfelder, Margaret: burned at Waldsee, Germany, on 24 August, 1585
Rosch, Maria: burned at Waldsee, Germany, on 6 July, 1581
Rosseau, (no first name given), and his daughter, (no name given) of
France, accused of witchcraft on 2 October 1593
Rue, Abel de la: of Coulommiers, France, accused of witchcraft on 20
July, 1592
Roulet, Jacques: burned alive for being a were-wolf, at Angiers, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 879 | France, in 1597
Rum, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Russel, Alice: killed by a mob at Great Paxton, England, 20 May, 1808
Rutchser, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Rutter, Elizabeth: hanged in Middlesex, England in 1616
Sailler, Ursula: burned at Waldsee, Germany, on 24 August, 1585
Sampsoune,Agnes: tried, strangled, and burnt for a witch in Scotland
1591
Samuels, (family): three members condemned for witchcraft in Warboys,
England, on 4 April, 1593
Sawyer, Elizabeth, hanged at Tyburn, England, on 19 April, 1621
Scharber, Elsbeth: burned at Waldsee, Germany, in 1581
Schneider, Felicitas: burned at Waldsee, Germany, on 9 March, 1586
Schnelling, Anna: burned at Waldsee, Germany, on 11 September, 1589
Schutz, Babel: beheaded at Wurzburg, Germany, 1628-1629
Schwaegel, Anna Maria: beheaded at Kempten, Germany, on 11 April,
1775
Schwartz, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Schenck, (first name unknown): beheaded at Wurzburg, Germany, 1628-
1629
Schellhar, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Schickelte, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
1127
Schneider, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Schleipner, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Schuler, (first name not known): burned at Lindheim, Germany on 23
February, 1663
Schultheiss, Ursula: burned at Waldsee, Germany, on 9 March, 1586
Schwarz, Eva: burned at Waldsee, Germany, in 1581
Schwerdt, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Scott, Margaret: executed at Salem, New England, on 22 September,
1692
Scottie, Agnes: burned in the north of Scotland in 1622
Sechelle, (first name unknown): burned at Paris, France, in 1586
Smith, Mary: hanged at King's Lynn, England, in 1616
Stadlin, (first name unknown): executed in Germany in 1599
Steicher, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Steinacher, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Steward, William: hanged at St. Andrews, Scotland, in 1569
Stewart, Christian: strangled and burned in Scotland, in November,
1596
Stolzberger, (son) (first name unknown): beheaded at Wurzburg,
Germany, 1628-1629
Stolzberger, (wife) (first name unknown): beheaded at Wurzburg,
Germany, 1628-1629
Stolzberger, (granddaughter) (first name unknown): beheaded at
Wurzburg, Germany, 1628-1629
Stubb, Peter: executed as a werewolf near Cologne, Germany, in 1589
Stuber, Laurence: beheaded at Wurzburg, Germany, 1628-1629
Sturmer, (first name unknown): beheaded at Wurzburg, Germany, 1628-
1629
Style, Elizabeth: died in prison, at Taunton, England, in 1664 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 880 | Seiler, (first name unknown): beheaded at Wurzburg, Germany, 16281629
Silberhans, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Steinbach, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Stier, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Stadelmann, Ursula: burned at Waldsee, Germany, on 7 November, 1586
Sutton (mother) (first name unknown): executedin Bedford, England in
1613
Sutton, Mary: executed in Bedford, England in 1613
Thausser, Simon, and his wife (no name given): burned at Waldsee,
Germany, in 1518
Thompson, Annaple: burned in Scotland in 1680
Tod, Beigis: burned at Lang Nydrie, Scotland, on 27 May, 1608
Treher, Anna: burned at Waldsee, Germany, on 5 July, 1585
Trembles, Mary: hanged at Bideford, England in 1682
Trois-Echelles (pseud.): executed at Paris, France, in 1571 (or 1574)
Tungerslieber, (first name unknown) beheaded at Wurzburg, Germany,
1628-1629
Turner, Ann: murdered in England, in 1875
Uhlmer, Barbara: burned at Waldsee, Germany, on 24 August, 1585
Upney, Joan: hanged in Chelsford, England, in 1589
Utley, (first name unknown): hanged at Lancaster, England, in 1630
Valee, Melchoir de la: burned at Nancy, France, in 1631
Vallin, Pierre: executed in France, in 1438
1128
Valkenburger, (daughter) (first name unknown): beheaded at Wurzburg,
Germany, 1628-1629
Vaecker, Paul: beheaded at Wurzburg, Germany, 1628-1629
Vickar, Bessie: burned in Scotland in 1680
Wachin, Ursula: burned at Waldsee, Germany, in 1528
Wagner, Michael: beheaded at Wurzburg, Germany, 1628-1629
Wagner, (first name unknown): burnt alive at Wurzburg, Germany,
1628-1629
Wallace, Margaret: executed in Glascow, Scotland, in 1622
Wardwell, Samuel: executed at Salem, New England, on 22 September,
1692
Waterhouse, (first name unknown): hanged in Dorset, England in 1565
Wanderson, (wife 1) (first name unknown): executed in England, in
January, 1644.
Wanderson, (wife 2) (first name unknown): executed in England, in
January, 1644.
Weir, Thomas: burned between Edinburgh and Leith, Scotland, on 11
April, 1670
Weiss, Agatha: burned at Waldsee, Germany, on 9 October, 1586
Weydenbusch, (first name unknown): beheaded at Wurzburg, Germany,
1628-1629
Whittle, Anne: executed in Lancaster, England, in 1612
Wildes, Sarah: executed at Salem, New England, on 19 July, 1692
Willard, John: executed at Salem, New England, on 19 August, 1692
Willimot, Joan: executed in Leicester, England, in 1619
Wilson, Anne: hanged at Maidstone, England, in July, 1652
Wirth, Klingen: beheaded at Wurzburg, Germany, 1628-1629
Wirth, Trauben: burned at Waldsee, Germany, on 5 July, 1585
Wright, Mildred: hanged at Maidstone, England, in July, 1652
Wuncil, Brigida: burned at Waldsee, Germany, on 6 July, 1581
Wunth, (first name unknown): beheaded at Wurzburg, Germany, 1628-1629
Younge, Alse: hanged in Connecticut, North America, on 26 May, 1647
Yullock, Agnes: burned in the north of Scotland in 1622
THE UNKNOWNS |
Wicca | The-Complete-Uncut-Book-of-Shadows | 881 | 8000 "Stedingers" killed on 27 May, 1234
180 burned for witchcraft at Montwimer, France, on 29 May, 1239
36 Knights Templar died under torture in France, in October, 1307
54 Knights Templar burned in France, on 12 May, 1310
39 Knights Templar burned in France, on 18 March 1314
"Some" burned at Kilkenny, Ireland, 1323
200 + burned at Carcassonne, France, between 1320-1350
63 burned at Toulouse, France, in 1335
8 burned at Carcassonne, France, in 1352
31 burned at Carcassonne, France, in 1357
67 burned at Carcassonne, France, between 1387-1400
1 burned at Berlin, Germany, in 1399
"Several" witches burned alive at Simmenthal, Switzerland, circa 1400
"Several" burned at Carcassonne, France, in 1423
200 + executed in the Valais, France between 1428-1434
167 executed in l'Isere, France, between 1428-1447
16 executed in Toulouse, France, in 1432
8 executed in Toulouse, France, in 1433
150 executed in Briancon, France, in 1437
3 burnt in Savoy between 1446 and 1447
7 killed at Marmande, France, in 1453
1 burned at Locarno, Italy, in 1455
"Many" burned in Arras, France in 1459
2 burned in Burgundy, France, in 1470
1129
3 burned at Forno-Rivara, Italy, in 1472
2 burned at Levone, in Italy, in 1474
5 burned at Forno, Italy, in 1475
12 women and "several" men burned at Edinburgh, in 1479
4 burned at Metz, Germany, in 1482
48 burned at Constance, between 1482-1486
2 burned at Toulouse, France, in 1484
2 burned in Chaucy, France in 1485
1 died in prison, at Metz, Germany 1488
3 executed at Mairange, Germany, on 17 June, 1488
2 executed at Mairange, Germany, on 25 June, 1488
3 executed at Chastel, Germany, on 26 June, 1488
3 executed at Metz, Germany, on 1 July, 1488
1 executed at Salney, Germany, on 3 July, 1488
2 executed at Salney, Germany, on 12 July, 1488
3 executed at Salney, Germany, on 19 July, 1488
1 executed at Brieg, Germany, on 19 July, 1488
2 executed at Juxney, Germany, on 19 August, 1488
5 executed at Thionville, Germany, on 23 August, 1488
1 executed at Metz, Germany, on 2 September, 1488
1 executed at Vigey, Germany, on 15 September, 1488
1 executed at Juxney, Germany, on 22 September, 1488
1 executed in France circa 1500
30 burned in Calahorra, Spain, in 1507
1 burned in Saxony, Germany, in 1510
60 burned in Northern Italy, in 1510
500 + burned in Geneva, Switzerland, in 1515
2 burned in Besancon, France, in 1521
64 burned in Val Camonica, Italy between 1518-1521 100
burned in Como, Italy, in 1523
1000 + in Como, Italy, in 1524
900 executed by Nicholas Remy (years unknown, about 15 years total)
"A large number" executed at Saragossa, Spain, in 1536 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 882 | 7 burned at Nantes, France, in 1549
1 burned at Lyons, France, in 1549
3 burned alive at Derneburg, Germany, on 4 October, 1555
1 burned alive at Bievires, France, in 1556
5 burned at Verneuil, France, in 1561
17,000 + in Scotland from 1563 to 1603
4 burned at Potiers, France, in 1564
1 burned at St. Andrews, Scotland, in 1569
"Many" burned in France in 1571
1 burned at St. Andrews, Scotland, in 1572
70,000 killed in England after 1573
"Several" executed in Paris, France, in 1574
80 executed in one fire at Valery-en-Savoie, France, in 1574
3 executed in Dorset, England, in 1578
36 persons executed at Kilkenny, Ireland, in 1578
18 killed at St. Oses, England, in 1582
"Several" burned in Mesolcina, Italy, in 1583
368 persons killed for witchcraft between 18 January, 1587, and 18
November,
1593, in the diocese of Treves.
1 burned at Riom, France, in 1588
133 persons burned in one day at Quedlinburg, in Germany, in 1589
48 burned in Wurttemberg, Germany, in 1589
2 burned at Cologne, Germany in 1589
54 burned in Franconia in 1590
300 burned in Bern, Switzerland, between 1591-1600
1 burned in Ghent, Holland, in 1591
1130
9 executed in Toulouse, France, in 1595
1 burned in Ghent, Holland, in 1598
24 burned in Aberdeen, Scotland, circa 1598
77 burned in Vaud, Switzerland, in 1599
10 -daily- were burned (average) in the Duchy of Brunswick between
1590-1600
20 executed (other than those listed by name above) in the reign of
King James VI and I of England.
40,000 executed between 1600-1680 in Great Britain
205 burned at the Abbey of Fulda, Germany, between 1603-1605
"Several" witches executed in Derbyshire, England, in 1607
24 burned + 3 suicides in Hagenau, Alsace, in 1607
"A number of women" burned at Breehin, Scotland, in 1608
1 burned alive by a mob at St. Jean de Liuz, France, circa 1608
18 killed at Orleans, France, in 1616
9 hanged at Leicester, England, in 1616
8 hanged at Londinieres, France, in 1618
"Several" witches condemned at Nerac, France, on 26 June, 1619
200 + executed at Labourt, France, in 1619
2 executed at Bedford, England, in 1624
56 executions at Mainz, Germany, between 1626-1629
77 executions at Burgstadt, Germany, between 1626-1629
40 executions at Berndit, Buttan, Ebenheit, Wenchdorf and Heinbach,
Germany, between 1626-1629
8 executions in Prozelten and Amorbach, Germany between
1626-1629 168 executions in the district of Miltenberg, Germany,
between
1626-1629
85 burned in Dieburg, Germany, in 1627
79 burned at Offenburg, Austria, from 1627-1629
274 executed in Eichstatt, Germany in 1629 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 883 | 124 executed by the Teutonic Order at Mergentheim, Germany in 1630
900 executions at Bamberg, Germany, between 1627 and 1631
22,000 (approx) executed in Bamberg, Germany between 1610 and 1840
1 hanged at Sandwich, in Kent, England, in 1630
3 executed at Lindheim, Germany in 1631
20 executed in Norfolk, England, on evidence of Matthew Hopkins,
before 26 July, 1645
29 condemned, on the evidence of Matthew Hopkins, at Chelmsford,
England, on 29 July, 1645
150 killed in England in the last six months of 1645
2 executed at Norwich, England, in 1648
14 hanged at Newcastle, England, in 1649
220 + inEngland and Scotland, on evidence of a Scottish Witchfinder,
circa 1648-1650
2 killed by a mob at Auxonne, France, in 1650
30 burned in Lindheim, Germany, between 1640-1651
900 killed in Lorraine, France (years unknown)
30,000 (approx) burned by the Inquisition (not all may have been
witches)
3-4000 killed during Cromwell's tenure in England
102 burned in Zuckmantel, Germany, in 1654
18 burned at Castle Hill, Edinburgh, Scotland, in 1658
85 executed at Mohra, Sweden, on 25 August, 1670
71 beheaded or burned in Sweden between 1674-1677
90 burned at Salzburg, Austria, in 1678
11 burned at Prestonpans, Scotland, in 1678
36 executed in Paris, France, in 1680
"Several" burned at Rouen, France, in 1684-1685
3 executed (Suzanna, Isle and Catherine (last names unknown) at
Arendsee, Germany, in 1687
1131
36 burned at Nordlingen, Germany between 1690-1694
5 burned at Paisley, Scotland, on 10 June, 1697
9 persons burned at Burghausen, Germany, all under 16 years of age,
on 26 March, 1698
1 burned at Antrim, Ireland, in 1699
"Many" burned at Spott Loan, Scotland, in 1705
2 persons killed in the Trentino, Austria, between 1716 and 1717
1 executed in France, in 1718
2 persons, a mother and daughter, burned in Scotland, in 1722
13 burned at Szegedin, Hungary, in 1728
1 burned at Szegedin, Hungary, in 1730
13 burned alive at Szegedin, Hungary on 23 July, 1738
3 burned at Karpfen, Germany, in 1744
3 burned at Muhlbach, Germany, in 1746
1 executed at Szegedin, Hungary, in 1746
1 executed at Maros Vasarheli, (nation unknown), 1752
100 + executed at Haeck, Germany between 1772 and 1779
2 burned in Poland in 1793
"Several" burned in South America during the 1800's
1 shot by a policeman at Uttenheim, Germany, on suspicion of being a
were-wolf, in November, 1925
1 murdered in Pennsylvania in 1929
for a total of 236,870 known but to the Goddess.
HPS: Let them have peace.
ALL: Blessed be!
% Here ends the Samhain Mystery. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 884 | ----------------------------------------------------
% A normal cone-of-power may be raised, for growth and healing:
HPS: In a ring we all shall stand
Pass the Power, hand to hand.
HP: As the season turns again
Power flows from friend to friend
HPS: Pass the Power, hand to hand
Bless the Lady, bless the Land
HP: Bless the Lord, and bless the Skies
Bless the Power that never dies!
% The above four verses should be repeated three times, or as
% many times as needed, and the HPS shall then say:
HPS: By Fin and Feather, Leaf and Tree:
Let the Power flow out and free!
% All should release, at this point.
------------------------------------------------------
% Any needed coven business may be transacted here.
------------------------------------------------------
1132
% The Circle is opened:
HPS: Thus I release the East and West
Thanks to them from Host to Guest
Thus I release the South and North
With "Blessed Be' I send them forth!
The Circle's open, dance we so
Out and homeward we shall go.
Earth and Water, Air and Fire
Celebrated our desire.
We think of those in Summerland
Who dance together, hand in hand.
By Fin and Feather, Leaf and Tree,
Our circle's done; and Blessed Be!
COVEN: Blessed Be!
% All spiral dance out from the Circle, led by HP and HPS.
******************************************************
This is a -long- ritual, but VERY effective. A good way to do the
reading
of the names is to pass the list around the Circle, with each person
reading
a few names, and then passing it to the next. Really brings the
Burning
Times -home.- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 885 | 1133
CELTIC STUDIES ANNOTATED BIBLIOGRAPHY
Notations c. 1991/1992 Erynn Darkstar.
The following books, articles, papers and ephemera are in my personal
collection are photocopies. Annotations will contain notes regarding
the format of the material, my general comments or impressions as to
copy quality or the usefulness of the material for a Pagan practit-
ioner.
C - cloth binding
T - trade paper
M - mass paper
P - photocopy
S - spiral bound
A - article
E - ephemeral material of some sort, e.g. cards, charts, etc.
244 entries as of April 18, 1992.
-- Basic Irish for Parents, (Institiuid Teangeolathochta Eireann,
1985) P, gover language course for parents with children learning
Gaelic. Incomplete.
-- Britannia After the Romans; Being an Attempt to
Illustrate the Religious and Revolutions of That Province in the Fifth
and Succeeding Centuries. (Henry G. Bohn, London, 1836) C, uncut
pages. An early examination of Celtic mythology and society with a
critical and discerning eye for bullshit.
-- Do Ghabhálaibh Arend, (no pub data available)
PS, vol 1 of possibly 4 or 5. English text and translation.
Covers the beginning of the world to the invasio the Sons of Míl. --
Foclóir Póca English-Irish Irish-English Dictionary (An Gúm, Baile
Atha Clia T, pocket dictionary.
-- The Birth of Merlin : A Comedy Attributed to William Shakespeare &
William R (Element Books, Longmead 1989) T, commentary by RJ Stewart
and others. More of Stewart's "Merlinology".
Bain, George, Celtic Art : The Methods of Construction (Dover, NY
1973) T, an introduction to constructing knotwork designs.
Bartrum, P. C., Tri Thlws Ar Ddeg Ynys Brydain : The Thirteen Trea-
sures of Brit (Etudes Celtiques, 1963) AP, a discussion of the 13
Treasures, some original te from Welsh with English translation.
Bleakley, Alan, Fruits of the Moon Tree : The Medicine Wheel &
Transpersonal Psychology (Gateway Books, Bath 1988) T, Jungian/Graves-
ian psychobabble based in tree-lore.
Bodmer, Frederick, The Loom of Language : An Approach to the Mastery
of Many Languages (Norton, NY1985) T, reprint of 1944 edition. Lin-
guistics, touches on Celtic languages among others in the Indo-Europ-
ean group.
Bonwick, James, Irish Druids and Old Irish Religions (Dorset 1986) C,
reprint o edition.
1134 |
Wicca | The-Complete-Uncut-Book-of-Shadows | 886 | Bord, Janet & Colin, Earth Rites (Grenada Publishing, London 1982) C,
book club by arrangement with publisher. Fertility folklore and
archaeology.
Bord, Janet & Colin, Sacred Waters : Holy wells and water lore in
Britain and I (Grenada Publishing, London 1985) C, folklore and site
gazetteer of wells and springs.
Bord, Janet & Colin, The Secret Country (Walker and Co, NY 1976) C,
folklore, l UFO's and mysterious sites.
Borvo, Alan, Le Grand Oracle Celtique d'Alan Borvo (Grimaud, nd) ET,
card deck, layout chart and booklet in French and English. Unusual
three-suit and Major Arcana structure.
Breathnach, Breandán, Folk Music and Dances of Ireland (Mercier Press,
Dublin 1 T, reprint of 1971 edition. Brief history of folk music and
dance with some sa scores.
Breatnach, Liam, The Cauldron of Poesy, (Eriu #32, 1981) AP, Irish and
English dealing with internal "cauldrons" and possibly a meditative or
yogic system. G glossary appended.
Breeze, David J. and Brian Dobson, Hadrian's Wall (Pelican/Penguin,
Middlesex 1 M, b/w photo plates. An archaeological survey of Had-
rian's Wall and the sites deities associated with it.
Briggs, Katherine M, A Dictionary of British Folk-Tales (Indiana
University Pre Bloomington 1970) C, vols 1-4 of 4 vols. 1 and 2 are
Folk Narratives, 3 and 4 Folk Legends. No real indexing or table of
contents, so things are difficult to locate.
Briggs, Katherine M. The Fairies in English Tradition and Literature
(Bellew Pu London 1989) T, reissue of 1967 edition. Celtic and later
British lore.
Bromwich, Rachel, Celtic Dynastic Themes and the Breton Lays (Etudes
Celtiques, AP, a discussion of kingship and successsion with the
figure of Sovereignty outlined.
Bromwich, Rachel, Trioedd Ynys Prydein : The Welsh Triads (University
of Wales Cardiff, 1961) P, translation and discussion of the Welsh
Triads. Welsh and English. Four pages in the indexes and supplemen-
tary material on names are bad copies.
Brown, Beth Phillips, A Celtic Daybook (White Pine Press, Fredonia NY
1987) T, perpetual illustrated calendar with brief mythological
commentary.
Buchan, David, Scottish Tradition : A Collection of Scottish Folk
Literature (R & Kegan Paul, Boston 1984) C, folk songs, drama and
poetry.
Byrne, Mary E & Dillon, Myles, Táin Bó Fraích (Etudes Celtique, Paris,
June 193 The Driving of Fróech's Cattle in English, with analysis.
1135
Calder, George, Auraicept na n-Éces : The Scholar's Primer (John
Grant, Edinbur PS, Irish and English text and translation from the
Book of Ballymote, and the Yellow Book of Lecan, with the Ogham Tract |
Wicca | The-Complete-Uncut-Book-of-Shadows | 887 | and the Trefhocul. Much not translated. A primary medieval source on
Ogham. Fold-out facsimile pages illustrating Oghams.
Cameron, Anne, Tales of the Cairds (Harbour Publishing, Madeira Park
BC, Canada 1989) T, fiction, myth. Carmichael, Alexander, Carmina
Gadelica : Hymns and Incantations : Ortha nan Gaidheal (Scottish
Academic Press, var dates) SP, have 1-5, and in process of gaining
access to all 6 volumes. Scottish Highland folk prayers and charms in
Gaelic and English.
Carr-Gomm, Philip, Elements of the Druid Tradition (Element Books,
Longmead 199 T, inside look at a particular British Druidic order's
workings. About average terms of an occultist's knowledge of Celtic
lore.
Castleden, Rodney, The Wilmington Giant : The quest for a lost myth
(Turnstone Wellingborough 1983) T, analysis of an English hill-figure.
Cavendish, Richard, Prehistoric England (British Heritage Press, NY
1983) C, archaeological gazetteer.
Chadwick, Nora, Celtic Britain (Newcastle Publishing, North Hollywood
1989) T, archaeology, history.
Chadwick, Nora, The Celts (Penguin, Middlesex 1985) M, archaeology,
history.
Chadwick, Nora, Geilt (Scottish Gaelic Studies vol V, part II, Oxford
1942) AP, analysis of sacred madness in Irish and Scottish tales.
Chadwick, Nora, Imbas Forosnai (Scottish Gaelic Studies vol IV, part
II, London AP, an excellent discussion of Irish visionary and divin-
atory techniques.
Caesar, The Conquest of Gaul (Penguin, London 1984) M, translation by
S. A. Han revisions by Jane Gardner.
Caesar's Gallic wars.
Chotzen, Th M Th, Emain Ablach - Ynys Avallach - Insula Avallonis -
Ile D'Avalo (Etudes Celtiques, Paris 1948) AP, article in French on
the Isle of Apples.
Coghlan, Ronan, Dictionary of Irish Myth and Legend (Donards Publish-
ing, Bangor 1979) T, brief compilation of the more familiar characters
and places of Irish.
Cole, Bryony & John, People of the Wetlands : Bogs, Bodies and
Lake-Dwellers (T & Hudson, NY 1989) c, many photos & line drawings.
Worldwide survey of bog finds and bodies, with significant material on
Celtic finds. Archaeology, hist.
Connellan, Owen, The Annals of Ireland, Translated from the Original
Irish of t Masters. (Bryan Geraghty, Dublin 1846) P, poor copy
throughout, dark and spotty. English-only translation of early annals,
including numerous footnotes regarding the Tuatha dé Danann. Who did
what to whom, and when.
1136
Cross, Tom Peete and Clark Harris Slover, Ancient Irish Tales (Barnes
&
Noble, NJ 1988 reprint of 1936 edition) C, a good standard English- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 888 | -only translation of much mythic material.
Cunliffe, Barry, The Celtic World : An Illustrated History of the
Celtic Race, Culture, Customs and Legends (Greenwich House, NY 1986)
C, archaeology, mythology and brief discussion of modern legacy. Many
plates.
Curtin, Jeremiah, Myths and Folk Tales of Ireland (Dover, 1975) T,
unabridged r 1890 Myths and Folk-Lore of Ireland without introduction
from original edition.
Darkstar, Erynn, Ogham, Tree-Lore & The Celtic Tree Oracle : Part I
(Preppie Bi Press, Seattle 1991) T, self-published compilation and
reorganization of the first two Fireheart articles on Ogham and Irish
tree-lore.
Darkstar, Erynn, Ogham, Tree-Lore and The Celtic Tree Oracle: Search-
ing for Roots (Ouroboros, Roskilde Denmark various dates) A, Manteia :
A magazine for the mantic arts #3, #4, #6. Parts 1, 2 & 3 of a
projected 7-part series.
Darkstar, Erynn, Ogham, Tree-Lore and The Celtic Tree Oracle (Fire-
heart, 1991) 1 of projected 5-part series.
Davidson, HR Ellis, Myths and Symbols in Pagan Europe : Early
Scandinavian and Celtic Religions (Syracuse University Press, Syracuse
1988) T, archaeology and folklore.
Davis, Courtney, Celtic Iron-On Transfer Patterns (Dover, NY 1989) T,
only artwork.
Davis, Courtney, The Celtic Tarot (Aquarian, Wellingborough 1991) ET,
accompany book by Helena Patterson. Nice Tarot deck artwork, but the
book is really abysmal. Has one of those stinky plastic casette
keepers.
de Santillana, Giorgio and Hertha von Dechend, Hamlet's Mill : An
Essay Investigating the Origins of Human Knowledge and its Trans-
mission Through Myth 2ed (David R. Godine, Boston 1983)
de Troyes, Chrétien, Arthurian Romances, Including Perceval, (Everyman
Library, Charles E. Tuttle & Co, Rutland VT 1991) T, translation by D.
D. R. Owen. A good translation of some of the original Arthurian
material.
Dillon, Myles & ó Cróinín, Donncha, Teach Yourself Irish (Random
House, NY 1987 confusing language course in the "Teach Yourself..."
series.
Dillon, Myles, Early Irish Literature (University of Chicago Press,
Chicago 194 summary of many mythic themes by an acknowledged expert in
the field.
Dillon, Myles, The Cycles of the Kings, (Oxford University Press,
London 1946) compilation of English-only translations of King Cycle
tales.
1137
Doan, James E., Sovereignty Aspects in the Roles of Women in Medieval
Irish and Society (Northeastern University, Boston 1984) P, Irish
Studies Program working paper. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 889 | Doan, James E., Studies in Welsh Arthurian Romance: Peredur and
Trystan (Northeastern University, Boston 1990) P, Irish Studies
Program working paper. Dobbs, ME, Altromh Tighi da Medar : The Foster-
age of the House of the Two Goble (Zeitschrift Fur Celtische Phil-
ologie, NY 1930, Band XVIII) AP, tale in Irish a English featuring
Manannán mac Lir and others of the Sídhe.
Dorson, Richard M (ed), Peasant Customs and Savage Myths : Selections
from the British Folklorists, 2 vols (University of Chicago Press,
Chicago 1968) C, Discussions of and excerpts from the works of
influential British folklorists.
Duval, Paul-Marie, Obesrvations sur le Calendrier de Goligny, III
(Etudes Celti 1963) AP, French article (third in a series) on the
Coligny Calendar.
Dwelly, Edward, Faclair Gaidhlig gu Beurla le Dealbhan : Dwelly's
Illustrated G English Dictionary (Alexander MacLaren & Sons, Glasgow
1967) C, Scottish Gaelic, line illustrations
Dyer, T. F. Thiselton, British Popular Customs, Present and Past;
Illustrating and Domestic Manners of the People : Arranged According
to the Calendar of the Year (George Bell & Sons, London 1876) C,
calendrical lore and folk- celebrations from England, Wales, Cornwall,
Mann, Ireland and Scotland. Very good early source.
Easpaig, Donall MacGiolla, Noun + Noun Compounds in Irish Placenames
(Etudes Celtiques, Paris 1981) AP, discussion of elements of place
names.
Ellis, Peter Berresford, A Dictionary of Irish Mythology (Oxford
University Pre 1987) T, a good reference by a known Cornish-language
linguist.
Evans, E. Estyn, Irish Folk Ways (Routledge & Kegan Paul, London 1988)
T, discu of folk tools and country life.
Evans, E. Estyn, The Personality of Ireland : Habitat, Heritage and
History (Ca University Press, London 1973) P, double-sided copy.
Brief anthropological stu of Irish personality as developed within the
context of the land and its history.
Evans-Wentz, WY, The Fairy Faith in Celtic Countries (Citadel Press,
NY 1990) T reprint of 1911 edition. Folklore concerning the sídhe.
Faraday, W, Druidic Triads : The Wisdom of the Cymry (Sure Fire Press,
Edmonds 1984) T, unsourced triads in English. Probably from the
Barddas. Ferguson, Samuel, Ogham Inscriptions in Ireland, Wales and
Scotland (David Doug Edinburgh 1887) P, a listing and interpretation
of many of the inscriptions of Ogham from Celtic lands.
Fleetwood, John, History of Medicine in Ireland (no pub data avail-
able) P, chap "The Pre-Christian Era".
Flower, Robin, The Irish Tradition (The Clarendon Press, Oxford 1947)
P, a good primer on Irish folklore and tales, and the Irish literary
1138
traditions.
Ford, Patrick K, The Mabonogi and Other Welsh Medieval Tales (Univer-
sity of Cal Press, Berkeley 1977) T, one of the best translations |
Wicca | The-Complete-Uncut-Book-of-Shadows | 890 | available.
Fortune, Dion, Avalon of the Heart (Samuel Weiser, NY 1971) C, reprint
of 1934 Pagans, Joseph of Arimathaea and Atlantean priesthoods.
Fox, Robin, The Tory Islanders : A People of the Celtic Fringe
(Cambridge Unive Press, London 1978) C, an excellent study of the past
and present culture of To Isle, including some very interesting notes
about Balor.
Gantz, Jeffrey, Early Irish Myths and Sagas (Penguin, London 1988) M,
good tran of several Irish tales and some poetry. Geoffrey of Mon-
mouth, History of the Kings of Britain (E. P. Dutton, NY 1958) M
standard reference in the field. Sebastian Evans translation, revision
by Char Dunn.
Gerschel, Lucien, L'Ogam et le Nombre : Préhistoire des Caractéres
Ogamiques (Et. Celtiques, 1962) AP, French article on the Ogham and
numbers/tally systems.
Gerschel, Lucien, L'Ogam et le Nom (Etudes Celtiques, 1963) AP, French
article apparently regarding Ogham and masons's marks.
Gmelich, Sharon ed. Irish Life and Traditions (Syracuse University
Press, Syrac T, analysis of impact of tradition on modern Irish life.
Gomme, Alice B, The Traditional Games of England, Scotland and Ireland
(Thames Hudson, NY 1984) T, 2 vols in 1 originally printed in 1894 and
1898. Words and music to children's games, rules for adult's games.
Interesting survivals of P influence.
Graves, Robert, The White Goddess (Farrar, Strauss & Giroux, NY 1966)
T, amended edition of 1948 printing. Mythic history reinterpreted
through poetry.
Gray, Elizabeth A, ed. Cath Maige Tuired : The Second Battle of Mag
Tuired (Iri Society, Leinster 1982) PS, Irish and English text and
translation. Excellent and commentary. This press is noted for its
scholarly work.
Green, Miranda, The Gods of the Celts (Barnes & Noble, Totowa NJ 1986)
C, archaeological analysis of deific types.
Gregory, Lady Augusta, Cuchulain of Muirthemne (Colin Smythe Ltd,
Gerrards Cros 1976) T, reprint of 1902 edition. The first accessible
English translation of stories of Cuchulain, the Táin and the Red
Branch tales.
Gregory, Lady Augusta, Visions & Beliefs in the West of Ireland (Colin
Smythe L Gerrards Cross 1979) T, reprint of 1920 edition. Folktales
and anecdotes collected over 20 years.
Gwynn, Edward, Poems From the Dindshenchas (Royal Irish Academy,
Dublin 1900) P Todd Lecture Series Vol VII. Geographic origin poetry
in Irish and English.
1139
Gwynn, Edward, The Metrical Dindshenchas (Royal Irish Academy, Dublin
1903) P, Todd Lecture Series Vol VIII. Part I of 5(?) Geographic
origin poetry in Iris and English. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 891 | Haggard, H Rider, A Farmer's Year (The Cresset Library, London 1987)
T, reprint 1899 edition. Diary touching briefly on aspects of English
folklore and custom.
Hartley, Christine, The Western Mystery Tradition (Aquarian, London
1968) T, considered a "classic" by some occultists, it is for the most
part more Atlantis and space-aliens.
Hartley, Dorothy, Lost Country Life : How English country folk lived,
worked, thatched, rolled fleece, milled corn, brewed mead... (Pantheon
Books, NY 1979) T, folk life in England and Wales.
Hastings, James ed. Encyclopaedia of Religion and Ethics (Charles
Scribner's So nd) AP, poor copy quality. Excerpts on the Celts by
various authors: Ancestor- Worship and Cult of the Dead; Art; Blest,
Abode of the; Calendar; Celts; Druids Dualism; Ethics and Morality;
Fairy; Festivals and Fasts; Feinn Cycle; Head; Ma (Introductory)
(Celtic); May, Midsummer; Stones (Introductory and Primitive); Stone
Monuments (Rude); Sun, Moon and Stars (Primitive) (Celtic);
Transmigration (Introductory and Primitive) (Celtic).
Hawkes, Christopher & Jacquetta, Prehistoric Britain (Pelican, Middle-
sex 1952) reprint of 1937 edition. Archaeology.
Hawkes, Jacquetta, A Guide to the Prehistoric and Roman Monuments in
England an Wales (Abacus, London 1978) T, reprint of 1951 edition.
Archaeological gazetteer.
Heaney, Seamus, Sweeney Astray : A version from the Irish (Farrar,
Strauss & Gi NY 1985) T, poetry based on traditional poetry of Buile
Suibhne, the Frenzy of Sweeney.
Henry, PL, The Cauldron of Poesy, (Studia Celtica #14/15, 1979/1980)
AP, Irish English of a text dealing with internal "cauldrons" and
possibly a meditative or yogic system.
Hoover, Tracey, The Celtic/Druid Tarot (a privately printed work in
progress - yet) E, discussion of the possibilities of a Celtic/Druidic
Tarot system. Grav based.
Hubert, H, The Greatness and Decline of the Celts (Constable Press,
London 1987 History of Civilization series. Volume 2 of 2. Originally
published in 1934. Archaeology, history.
Hubert, H, The Rise of the Celts (Constable Press, London 1987) C,
History of Civilization series. Volume 1 of 2. Originally published in
1934. Archaeolog history.
Hughes, Thomas, The Scouring of the White Horse (Allan Sutton,
Gloucester 1989) reprint of 1859 edition. An account of the White
Horse of Uffington's yearly cleansing festival of 1857.
Hull, Vernam, Cairpre mac Edaine's Satire Upon Bres mc Aladain
(Zeitschrift Für Celtische Philologie, NY 1930, Band XVIII) AP, Irish
and English text of the Satire.
1140
Hull, Vernam, Lám Déoraid, (Zeitschrift Für Celtische Philologie, NY
1930, Band AP, notes on the phrase "the hand of a hostile stranger."
Hull, Vernam, The Four Jewels of the Tuatha dé Danann, (Zeitschrift
Für Celtisc Philologie, NY 1930, Band XVIII) AP, discussion of the |
Wicca | The-Complete-Uncut-Book-of-Shadows | 892 | Treasures and Irish and English text from the Lebor Gabála.
Hull, Vernam, Cause of the Exile of Fergus mac Roig, (Zeitschrift Für
Celti Philologie, NY 1930, Band XVIII) AP, Irish and English text from
the Book of Leinster.
Hutton, Ronald, The Pagan Religions of the Ancient British Isles :
Their Nature Legacy (Blackwell, Oxford 1991) C, well-written, inter-
esting, and (surprisingly familiar with at least some of the neoPagan
movement. He concludes that there no such thing as a Pagan survival
anywhere in the British Isles. Strictly archaeology-based.
Ingalls, Jaquelin, Moon, Sun and Stars : An Accurate Solution of the
Sickbed of Cuchulainn as a Nature Myth (thesis, University of Wash-
ington, Seattle 1950) P, examination of the Sickbed as a description
of an eclipse and Celtic star-lore.
Jackson, Kenneth Hurlstone ed. A Celtic Miscellany (Penguin, NY 1971)
M, reprin 1951 edition. Excerpts from Celtic tales and poetry in Eng-
lish.
Jackson, Kenneth Hurlstone, The Oldest Irish Tradition: A Window on
the Iron Ag (Cambridge University Press, Cambridge 1964) P, text of
the 1964 Rede Lecture. Discussion of Pagan Iron Age elements in the
Irish tales.
Jackson, Kenneth, Language and History in Early Britain (The Univer-
sity Press o Edinburgh, Edinburgh 1956) C, hardcore linguistics.
Jackson, Kenneth, The Gododdin : The Earliest Scottish Poem (Edinburgh
Universi Press, Edinburgh 1978) M, reprint of 1969 edition. Trans-
lation and analysis, b the poem is spread throughout the book, not
printed as a whole.
Jekyll, Gertrude, Wood and Garden : Notes and Thoughts, Practical and
Critical, Working Amateur (The Ayer Company, Salem NH 1983 - reprint
of 1899) P, chapter "December" which contains a reference to a gar-
dener's notched writing system vaguely resembling an Ogham.
Jones, Gwyn & Thomas, The Mabinogion (Everyman's Library, NY 1974) C,
reprint o 1949 translation.
Kinsella, Thomas, The Tain (University of Philadelphia Press,
Philadelphia 1985 translation of the Tain Bo Cuailnge with brush & ink
illustrations by Louis le Brocquy.
Kirk, Robert, The Secret Common-Wealth (Folklore Society, Cambridge
1976) C, ed Steward Sanderson. Compilation of manuscripts dating from
the period of approx 1644. Highland folklore concerning witches and
fairies.
Knott, Eleanor, An Introduction to Irish Syllabic Poetry of the Period
1200 - 1 (Dublin Institute for Advanced Studies, Dublin 1957) P, poor
copy quality. English description of metres and poetry in Gaelic with
some notations.
1141
Knowlton, Derrick, The Naturalist in Scotland (David & Charles, London
1974) C, photo plates, line drawings. A brief guide to the flora and
fauna of Scotland. Little folklore, but much interesting information
on location and habitat of na and imported animals and plants. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 893 | Ledwich, Dr. Antiquities of Ireland (Dublin 1804) P, reprint of 1792
edition. copy. Antiquarian notes and speculation. Lehmann, RPM & WP,
An Introduction to Old Irish (University of Texas Press, Aus nd) P,
poor quality copy. Works through the text of Scela Mucce Meic Datho
and some poetry.
Lehmann, Ruth P, "The Calendar of the Birds" and "A Grave Marked With
Ogam" : T Problem Poems from the Book of Leinster (Études Celtique,
Paris 1980) AP, poetry and analysis in Irish and English.
Lethbridge, TC, The Legend of the Sons of God (Routledge & Kegan Paul,
Boston 1 T, megalithic figures and space aliens.
Lethbridge, TC, Gogmagog : The Buried Gods, (Routledge & Kegan Paul,
London 195 P, story of Lethbridge's dig on buried hill-figures and a
study of related "gia tales.
Linguaphone Institute, Cúrsa Gaelige (London, 1974) PE, Irish language
instruct vols and cassettes.
Littleton, C. Scott, The New Comparative Mythology : An Anthropolog-
ical Assessm the Theories of Georges Dumézil, 3ed (University of
California Press, Berkeley 1982) T, excellent overview of Dumézil's
material, which includes references to works on Celtic mythology.
Logan, James, The Scottish Gael; or Celtic Manners, as Preserved Among
the Highlanders ... 5ed (S. Andrus & Son, Hartford nd) P, the chapter
"Of the Knowledge of Letters Among the Celts"
Logan, Patrick, Irish Country Cures (Appletree Press, Belfast 1981) T,
folk med herbology.
Lyle, Emily B, Dumezil's Three Functions and Indo-European Cosmic
Structure (publication data unknown, 1982) P, notes and discussion of
God/Goddess roles i IE structure.
MacAlister, RA Stewart, The Secret Languages of Ireland : with special
referenc origin and nature of the Shelta language (University Press,
Cambridge 1937) PS, good modern anlaysis of Ogham and "Oghamized
Irish".
MacAlister, RAS, Corpus Inscriptionum Insularum Celticarum (Coimisiún
Láimhscríbhinní Na hÉireann, Dublin 1949) P, 2 vols. An attempt to
catalogue a of the stone inscriptions and some inscribed archaeolog-
ical finds in Ireland. Reviewed in Speculum as terribly poor and
incomplete, but a gallant effort.
MacAlister, RAS, The Archaeology of Ireland (Nethuen & Co, Lodon 1928)
P, the chapters on Ogham & title page.
MacAlpine, Neil & Mackenzie, John, Gaelic-English and English-Gaelic
Dictionary (Gairm Publications, Glasgow 1979) C, formerly "MacAlpine's
Pronouncing Gaelic Dictionary". Scottish Gaelic.
MacCana, Proinsias, Celtic Mythology (Hamlyn, London 1970) C, overview
1142
of mythological themes and personalities.
MacCulloch, John Arnott and Máchal, Jan, Mythology of All Races :
Volume 3, Cel and Slavic (Cooper Square Publishers, NY 1946) C, two
volumes bound as one; Celtic Mythology by MacCulloch and Slavic Myth- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 894 | ology by Máchal. B/w plates, colorized plate frontspiece. Fair to
good general overview with brief retellin certain sections of tales.
MacCrossan, Tadhg, The Sacred Cauldron : Secrets of the Druids
(Llewellyn, St. 1991) T, a sexist, racist look at "non-political"
druidry. Some useful information but mostly either bad or dangerous
advice, like a ritual that includes giving honey to a newborn
(potentially deadly).
MacFirbis, Duald, On the Fomorians and the Norsemen (Det Norske
Historiske Kildeskriftfond, Bogrykkeri 1905) P, trans by Alexander
Bugge. Text compiled approx. 1650. Irish and English. Equates the
vikings with the mythical Formoi.
MacKillop, James, Fionn mac Cumhaill : Celtic Myth in English Liter-
ature (Syrac University Press, Syracuse 1986) T, analysis of Fionn as
a literary figure, from hero to buffoon.
Mackinnon, Roderick, Teach Yourself Gaelic (Hodder & Stoughton, NY
1985) M, a reasonable Scots Gaelic course from the "Teach Yourself..."
series.
MacLaren, James, MacLaren's Gaelic Self-Taught (Gairm Publications,
Glasgow 198 revised 4th edition. Scots Gaelic language course.
Maclean, Charles, Island on the Edge of the World : The Story of St.
Kilda (Tap Publishing Co, NY 1980) C, b/w photos. The evacuation of
the St. Kilda Islanders.
MacLeod, Fiona, The Winged Destiny : Studies in the Spiritual History
of the Ga (Lemma Publishing, NY 1974) C, reprint of 1904 edition.
Pseudonym of William Sharp. Fiction, essays, myth/folklore.
MacManus, Seumas, The Story of the Irish Race (The Devon-Adair Com-
pany, Old Greenwich CT 1974) C, revision of 1921 edition. Mythic
history, pseudo-history and political history up to approximately
1944.
Malory, Sir Thomas, Le Morte d'Arthur : A rendition in modern idiom by
Keith Ba (Bramhall House, NY 1962) C, a passable modern rendition.
Markale, Jean, Women of the Celts (Inner Traditions International,
Rochester VT T, translated from 1972 French edition. Primary focus on
Welsh and Breton, ver little discussion of Goddesses.
Matthews, Caitlín & John, Hallowquest : Tarot Magic and the Arthurian
Mysteries (Aquarian, Wellingborough 1990) T, a magickal system to go
with their Arthurian based Tarot deck. Interesting but forced in many
places.
1143
Matthews, Caitlín & John, The Western Way : A Practical Guide to the
Western My Tradition, Vol 1 The Native Tradition (Arkana, NY 1985) T,
analysis of British and Celtic mythological material which states that
Pagan deities are "unregenerate godforms".
Matthews, Caitlín & John, The Western Way : A Practical Guide to the
Western My Tradition, Vol 2 The Hermetic Tradition (Arkana, NY 1986)
T, an expansion on vol 1 which insists that qabala and Egypto-Greek
hermeticism is the True Wester Way.
Matthews, Caitlín, Arthur and the Sovereignty of Britain : King and
Goddess in Mabonogion (Arkana, NY 1989) T, discussion of the Irish and
Welsh concept of Sovereignty as feminine embodiment of the land. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 895 | Matthews, Caitlín, Mabon and the Mysteries of Britain : An Exploration
of the Mabinobion (Arkana, NY 1987) T, another Matthews "occult book
of the month club" publication.
Matthews, Caitlín, The Celtic Tradition (Element Books, Longmead 1989)
T, volum "The Elements of..." series. So-so introductory Celtic myth
and culture.
Matthews, John, Taliesin : Shamanism and the Bardic Mysteries in
Britain and Ir (Aquarian, Wellingborough 1991) T, better than their
average attempt. Good discussion of similarities between "shamanic"
trance-techniques and aspects of "bardic mysteries."
Matthews, John & Caitlín, The Aquarian Guide to British and Irish
Mythology (Aq Wellingborough 1988) T, sketchy and incomplete compen-
dium of mythic figures.
Matthews, John & Caitlín, The Grail Seeker's Companion : A Guide to
the Grail Q the Aquarian Age (Aquarian, Wellingborough 1986) T,
compendium of people and places, with suggested magickal system.
Matthews, John, The Arthurian Tradition (Element Books, Longmead 1989)
T, a vol in "The Elements of..." series. Talks about the Matter of
Britain without real talking much about the Pagan origins.
McKenna, Lambert ed. Bardic Syntactical Tracts (Dublin Institute for
Advanced S Dublin 1944) PS, notes on grammar and syntax in Irish, with
some obscure notes and partial translations in English.
McNeill, F. Marian, The Silver Bough (Cannongate, Edinburgh 1989) M,
vol 1 of 4 Scottish folk and calendrical lore.
Megaw, Ruth & Vincent, Celtic Art : From its beginnings to the Book of
Kells (T & Hudson, NY 1990) T, many plates. Archaeology, art history.
Merrifield, Ralph, The Archaeology of Ritual and Magic (New Amsterdam
Books, NY 1988) T, excellent overview of the archaeological evidence
for magic and religi ritual in the British Isles and Western Europe.
Meyer, Kuno, Hail Brigit : An Old-Irish Poem on the Hill of Alenn
(Hodges, Figg Co, Ltd, Dublin 1912) P, a Dindsenchas poem about Brigid
and the Hill of Ailenn Facing page Irish-English text & translation.
Meyer, Kuno, Selections from Ancient Irish Poetry, (Constable & Co,
London 1911 translations of Irish poetry from different periods.
1144
Meroney, Howard, Early Irish Letter-Names (Speculum, Vol XXIV, No. 1,
Jan. 1949 Cambridge, MA) PA. Proposes the Ogham letter names to be
"kennings" rather than a list of trees. Linguistics, history.
Murphy, Gerard, Early Irish Lyrics, Eighth to Twelfth Century (Clar-
endon Press, 1970) P, first published in 1956. Poor copy quality.
Irish and English text a translation, analysis of poetic metre and
traditions.
Murray, Colin, Ephemera collection (Golden Section Order) EP. Deck:
Ogham Diviniation Tree Card Pack. Charts: Directions on Using the
Ogham; Ogham Divination Correspondence Chart. Posters: Ogham Alphabet
Cyphers; The Soli/Lunar Gaelic Year; The Tree Alphabet Beth Luis Nuin;
The Triple Goddess; The Golden Section; The Pilgrim Path of Percival |
Wicca | The-Complete-Uncut-Book-of-Shadows | 896 | on the Serpent of Initiation t Achieve the Grael Quest; Four Fire
Festivals. Gravesian.
Murray, Liz & Colin, The Celtic Tree Oracle : A System of Divination
(St. Marti NY 1988) PE, cards and accompanying information booklet.
Gravesian.
Naddair, Kaledon, Ogham, Koelbren and Runic (Shamanic Divination
Scripts) of Br and Europe (Private publication, nd) P, 2 vols. Poor
quality copies, euro size paper. Heavily line illustrated. Very odd,
lots of CAPITALS. Anti-Graves.
Nagy, Joseph Falaky, The Wisdom of the Outlaw : The Boyhood Deeds of
Finn in Ga Narrative Tradition (University of California Press,
Berkeley 1985) C, excellen analysis of the Fenian Cycle through the
Macgnimartha Fionn and its related material. One of the best avail-
able titles.
New Celtic Review (London) P, periodical from the Golden Section
Order. Beltan double-size euro format, Beltaine 1984, euro paper.
Ní C. Dobs, Maighréad, Tochomlad Mad Miledh a hEspain i nErind : no
Cath Taillt (Études Celtique, Paris, June 1936) AP, The Battle of
Taillten in Irish and Eng Ní Ghrádá, Máiréad, Progress in Irish (The
Educational Company, nd) T, basic Ir grammar and vocabulary.
Ní Shéaghdha, Nessa, Catalogue of Irish Manuscripts in the National
Library of Fasciculus I (Dublin Institute for Advanced Studies, Dublin
1967) P, a partial cataloguing of Irish manuscripts. Excellent source
for translations available the publication date.
Norton-Taylor, Duncan, The Celts (Time-Life Books, New York 1974) P,
selected excerpts.
O'Boyle, Seán, Ogam, The Poets' Secret (Gilbert Dalton, Dublin 1980)
T, Ogham a method of musical notation.
O'Corráin, Donnchadh, Liam Breatnach, and Kim McCone ed., Sages,
Saints and Storytellers : Celtic Studies in Honor of Professor James
Carney (An Sagart/Maynooth, Naas 1989) P, selected essays from the
work: Davies, The place of healing in early Irish society;
McCone, A tale of two ditties: poet and sati Cath Maige Tuired;
McManus, Runic and Ogam letter-names: a parallelism;
1145
O'Briain, Some material on Oisín in the Land of Youth;
O'Buachalla, Aodh Eangach and the Irish king-hero; O'Corráin, Early
Irish hermit poetry?;
O'hAodha, The lament of the Old Woman of Beare; O'hUiginn, Tongu do
dia toinges mo thuath and related expressions;
Picard, The strange death of Guaire mac Áedáin; Sims-Williams, The
Irish geography of Culhwch and Olwen;
Tristram, Early modes of Insular expression; Williams, Some Irish
plant names.
O'Curry, Eugene, Lectures on the Manuscript Materials of Ancient Irish |
Wicca | The-Complete-Uncut-Book-of-Shadows | 897 | History Hinch & Patrick Traynor, Dublin 1878) PS, lectures at the
Catholic University o Ireland in 1855 and 1856. Excellent source
material.
O'Dónaill, Niall, Folclóir Gaeilge-Béarla (Richview, Brown & Nolan,
Baile Atha 1977) C, Irish Gaelic to English dictionary.
O'Driscoll, Robert ed. The Celtic Consciousness (George Braziller, MY
1987) T, lectures, essays and articles from the Symposium on Celtic
Consciousness presented at the University of Toronto in 1978.
O'hOgáin, Dáithí, Fionn mac Cumhaill : Images of the Gaelic Hero (Gill
& MacMil Dublin 1988) P, selected sections with chapter notes.
O'Murchú, Déaglán & Pádraig, Briathra na Gaeilge : Regular and
Irregular, (Fole Chuid, Bhaile Atha Cliath nd) P, book of verb forms
for Irish Gaelic.
O'Tuathail, Seán, An Fiodhrádh (privately printed, 1985) P, work on
tree-lore a divination, with some annotations.
O'Tuathail, Seán, An Lebor Tosach : or the Book of Beginnings (priv-
ately printed tale of Celtic origins.
O'Tuathail, Seán, Canteanna na Luise, (privately printed) P period-
ical. Issues Print quality fair to poor. Covers mostly very bad.
Primarily English with ab 1/3 written in Irish. Very useful material.
O'Tuathail, Seán, Duan Amhairghane : The Song of Amergin (privately
printed 1984/1986) P, Irish and English reworking of the Song of
Amergin.
O'Tuathail, Seán, Roscanna on Bhroguis Drum Damhghaire (privately
printed 1988) Irish and English reworking of "Druid Rhetorics from
"The Siege of the Ridge of the Stag's Call".
Parry-Jones, D, Welsh Legends and Fairy Lore (BT Batsford, London
1988) C, firs published in 1953. Folktales, legends.
Pennick, Nigel, Ogham and Runic : Magical Writing of Old Britain and
Northern E (Fenris Wolf, Cambridge 1978) P, euro size paper. Brief
discussion of Book of Ballymote and Leabhar na hUidrhé material.
Obvious errors.
1146
Pennick, Nigel, Practical Magic in the Northern Tradition (Aquarian
Press, Guil 1989) T, passing mention of Oghams. Relates some Celtic to
Norse practices.
Pennick, Nigel, Runestaves & Oghams (Runestaff Publications, Cambridge
1985) P, size paper. Only slight differences from Pennick 1978.
Piggot, Stuart, Ancient Europe (Aldine Publishing Co, Chicago 1970) C,
archaeol survey including proto-Celts and Celts.
Piggot, Stuart, The Druids (Thames & Hudson, NY 1986) C, archaeology.
Polunin, Oleg, A Concise Guide to the Flowers of Britain and Europe
(Oxford Uni Press, NY 1987) T, color photo plates. Field guide to
flowering plants and tre including the British Isles and Ireland.
Porter, Arthur Kingsley, The Crosses and Culture of Ireland (Arno |
Wicca | The-Complete-Uncut-Book-of-Shadows | 898 | Press,
NY 197 Lectures on archaeology delivered at Metropolitan Museum of Art
in 1930. History of the church in Ireland as reflected in monuments
inscribed with cross.
Power, Patrick C, The Book of Irish Curses (Mercier Press, Cork 1984)
P, curses analysis with examples in Irish and English.
Propp, Vladimir, Morphology of the Folktale, 2ed (University of Texas,
Austin P Austin 1971) T, classic work on the structure and analysis of
folktales and the themes. Translated by Laurence Scott, revised by
Louis A. Wagner.
Propp, Vladimir, Theory and History of Folklore, (University of
Minnesota Press Minneapolis 1984) T, a collection of essays and other
works on the development and history of oral traditions and lore.
Translated by Ariadna Y. Martin and Richard P. Martin.
Ragan, Michael, The Runes of Ancient Ireland : Rún ná Erenn Seanda
(Runestone Publications, Dilsboro IN, 1987) S, Gravesian vaguely
Ogham-based "Irish" runic system.
Rees, Alwyn and Brinley, Celtic Heritage : Ancient Tradition in
Ireland and Wal (Thames & Hudson, NY 1989) T, reprint of 1961 edition.
Probably the best popular analysis of insular Celtic myth & folklore
available.
Renfrew, Colin, Before Civilization : The Radiocarbon Revolution and
Prehistori Europe (Alfred A. Knopf, NY 1975) C, archaeology of
megalithic monuments.
Renfrew, Colin, The Origins of Indo-European Languages (Scientific
American, Oc 1989) AP, a new linguistic theory offering a different
date for the Celtic sett of Ireland and the British Isles.
Rhys, John, Celtic Folklore, Welsh and Manx (Clarendon Press, Oxford
1901) PS, volume 1 of 2.
Richardson, Alan & Hughes, Geoff, Ancient Magicks for a New Age :
Rituals from Merlin Temple, The Magick of the Dragon Kings (Llewellyn,
St. Paul 1989) T, magickal diaries and discussion of contact with the
"Merlin current".
1147
Rolleston, TW, Celtic Myths and Legends (Avenel Books, NY 1986) C,
volume in th "Myths and Legends" series. Facsimile of an earlier
edition, probably no later 1935-1940. Mythology of Ireland and Wales.
Ross, Anne & Robins, Don, The Life and Death of a Druid Prince : The
Story of L Man, an Archaeological Sensation (Summit Books, NY 1989) C,
archaeology. Interesting analysis of the Celtic "threefold death"
theme.
Ross, Anne, Pagan Celtic Britain : Studies in Iconography and Trad-
ition (Routle Kegan Paul, London 1967) PS, a classic source, one of
the best works by an expert in the field.
Ross, Anne, The Pagan Celts (Barnes & Noble, Totowa NJ 1986) C,
formerly Everyd Life of the Pagan Celts. Archaeology and anthropo-
logical analysis.
Sapir, Edward, Culture, Language and Personality : Selected Essays |
Wicca | The-Complete-Uncut-Book-of-Shadows | 899 | (University California Press, Berkeley 1958) M, essays on linguistics
and culture, edited b David G. Mandelbaum. Influential linguistic
theories regarding the origins of thought, religion, and myth in
language structure.
Saul, George Brandon, Traditional Irish Literature and Its Back-
grounds: A Brief Introduction (A Revision of The Shadow of the Three
Queens), (Bucknell University Press, Lewisburg 1970) P, history,
mythology, literature.
Seymour, St. John D, Irish Visions of the Other-World : A Contribution
to the S Mediæval Visions, (Society for Promoting Christian Knowledge,
London 1930) P, reasonably good material, excellent chapter on imm-
rama.
Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
Ltd, Eas Ardsley 1974) C, parts 1-3 of 5. Morris dance instructions
and music.
Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
Ltd, Eas Ardsley 1974) C, parts 4 & 5 of 5. Morris dance instructions
and music.
Sharp, Cecil J, Sword Dances of Northern England (EP Publishing Ltd,
East Ardsl 1978) C, 3 vols bound as one. Sword dance instructions and
music, folklore commentary. Also includes the Horn Dance of Abbotts
Bromley.
Simpson, Jacqueline, Grímr the Good, A Magical Drinking-Horn (Études
Celtiques, 1963) AP, a comparison of Grímr with the Horn of Bran from
Welsh mythology.
Sjoestedt, Marie-Louise, Gods and Heroes of the Celts (Turtle Island
Foundation Berkeley 1982) T, trans by Myles Dillon. Original French
publication in 1940. highly respected classic.
Skelton, Robin and Margaret Blackwood, Earth, Air, Fire, Water :
Pre-Christian Pagan Elements in British Songs, Rhymes and Ballads
(Arkana, London 1990) T, English-only poetry with some commentary.
Nothing unusual. Modern poetry is included.
Spence, Lewis, Magic Arts in Celtic Britain (pub unknown - book out)
C, better average book. Lots of good information.
1148
Spence, Lewis, The Minor Traditions of British Mythology (Rider and
Co, London C, survey of "lesser" themes of British and Celtic myth-
ology.
Spence, Lewis, The Mysteries of Britain (Health Research, Mokelumne
Hill CA 197 interesting but not necessarily accurate mythology and
druidry.
Spence, Lewis, Myth and Ritual in Dance, Game and Rhyme (Watts & Co,
London, 1947) C, some b/w photos. Survey of world ritual dance, games
and rhyme, with fairly large listing of Celtic/English material.
Spencer, Edmund, The Faerie Queene (Odyssey Press, NY 1965) T, ed by
Kellogg a Steele. Books 1 & 2, with other poetry and commentary.
Steel, Tom, The Life and Death of St. Kilda (Fontana/Collins Books,
Glasgow 197 b/w photo plates. Anthropology. Another account of the
evacuation of St. Kilda. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 900 | Steinbeck, John, The Acts of King Arthur and His Noble Knights (Aven-
el, NY 1982 also M, Del Rey 1976. Reworking of Mallory.
Stewart, RJ ed. The Book of Merlin : Insights from the first Merlin
Conference, June 1986 (Blandford Press, NY 1987) C, essays on
Merlinology and mythology.
Stewart, RJ, Advanced Magical Arts (Element Books, Longmead 1988) T,
western mysticism and "Celtic" archetypal forms.
Stewart, RJ (Bob), Where is Saint George? : Pagan Imagery in English
Folksong, (Blandford Press, NY 1988) P, Pagan remains and qabbalism
in English folk music.
Stewart, RJ, The Merlin Tarot (Aquarian, Wellingborough 1988) TE,
Tarot deck an explanatory book. Illustrations and deck by Miranda
Gray. Places Merlin mythology on the qabalistic tree of life.
Stewart, RJ, The Mystic Life of Merlin (Arkana, NY 1987) T,
psychological analy Geoffrey of Monmouth's Vita Merlini.
Stewart, RJ, The Prophetic Vision of Merlin (Arkana, NY 1987) T,
psychological of Geoffrey of Monmouth's Merlin material.
Stewart, RJ, The UnderWorld Initiation : A Journey Toward Psychic
Transformatio (Aquarian, Guildford 1985) T, qabala with a thin veneer
of "Celtic" and western mysticism focusing on ballads.
Strett, Jakob, Sun and Cross : The development from megalithic culture
to early Christianity in Ireland (Floris Books, London 1984) C,
megalithic monuments and religious transformation in Ireland.
Taylor, Isaac, Greeks and Goths : A Study on the Runes (MacMillan &
Co, London P, chapter on the Oghams only.
Taylor, Timothy, The Gundestrup Cauldron, (Scientific American, March
1992) A, article on the origins of the Gundestrup Cauldron, excellent
clear photos of rarely seen panels.
1149
Taylor, Pat & Tony, The Henge : An Introduction to Keltrian Druidism,
(Keltria, Minneapolis, 1990) P, introductory material for a neoPagan
Druidic tradition.
Thomas, NL, Irish Symbols of 3500 BC (Mercier Press, Dublin 1988) T,
speculativ interpretation of New Grange and other megalithic symbols
in Ireland. Thomas is absolutely certain of his analysis.
Travis, James, Early Celtic Versecraft : Origin, Development, Dif-
fusion (Cornel University Press, Ithaca 1973) P, a scholarly study of
the forms and rhythms of Celtic poetry and its spread through Europe.
Turco, Lewis, The New Book of Forms : A Handbook of Poetics (Univer-
sity Press o England, Hanover NH 1986) T, book of poetic forms
including many ancient Celtic verse patterns and structures.
Vansina, Jan, Oral Tradition as History (University of Wisconsin
Press, Madison not directly related to Celtic, but an excellent
analysis of the use and explor oral traditions. Useful in recreating
religious and mythic meanings.
Vendryes, J, L'écriture Ogamique et Ses Origines (Études Celtiques, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 901 | Paris, 1945 article on Ogham in French. Discussion of basic source
material.
Ventura, Michael, Hear That Long Black Snake Moan (Whole Earth Review,
Spring 1987) AP, rock, voudon and some thoughts on an interesting
Irish connection.
Wagner, H, Origins of Pagan Irish Religion (Zeitschrift für Celtische
Philologi 1981) AP, in-depth examination of Manannán.
Watson, Alden, The King, the Poet and the Sacred Tree (Études Cel-
tique, Paris 1 AP, discussion of the sacred tree in Pagan Irish
religion.
Watson, J. Carmichael, Mesca Ulad (Scottish Gaelic Studies, vol V,
part I, Lond AP, translation of the Intoxication of the Ulstermen.
Webster, Graham, Celtic Religion in Roman Britain (Barnes & Noble,
Totowa NJ 19 C, formerly The British Celts and Their Gods Under Rome.
Archaeology and paleo-ethnology. Whiting, Bartlett Jere ed.,
Traditional British Ballads (Appleton-Century-Croft 1955) M, a small
ballad collection. Wood, Juliette, The Elphin Section of Hanes
Taliesin (Études Celtique, Paris 19 analysis of a Taliesin tale.
Wood-Martin, W.
G., Traces of the Elder Faiths of Ireland : A Folklore Sketch :
Handbook of Irish Pre-Christian Traditions (Longmans, Green & Co,
London 1902) P, 2 vols. Line drawings. A wide-ranging collection of
excellent materi including such obscurities as Irish sweat-house
traditions. Woodman, P. C., A Mesolithic Camp in Ireland (Scientific
American, Vol. 245, No August 1981) AP, archaeology. Some thoughts
on a mesolithic site with notes regarding linguistics and the
Indo-European origin of the Irish. Wylie, Jonathan, and David Mar
golin, The Ring of Dancers : Images of Faroese Cu (University of
Pennsylvania Press, Philadelphia 1981) C, anthropological study
modern and historical aspects of the Faroe Islands, an island group
of mixed Norse/Celtic ancestry with a Norse language. Yeats, William
Bulter, Mythologies (Collier, NY 1978) T, reprint of The Celtic The
1150
Secret Rose, Stories of Red Hanrahan, The Tables of the Law, The
Adoration of the Magi, and Per Amica Silentia Lunae. Yeats, William
Butler, Irish Fairy and Folk Tales (Modern Library, NY nd) C,
ERYNN DARKSTAR
LAST UPDATE: 4/18/92
1151
CANDLEMAS (IMBOLC) RITUAL: 2 February
-by the White Bard
Materials: a candle for each covener present.
a MAIDEN, dressed in white.
a Crown of Light, made from three, six, or nine
candles.
a BARD/GREEN MAN.
a DARK LORD, dressed in dark clothing, and holding a
dark cloak.
% The place of ritual should be set up, away from the
gathered participants. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 902 | % It is more than a good idea to manage bathrooms and such like
% before the circle is closed. This Mystery is not something any
% of the participants should miss out on!
The BARD should stand to the WEST, unless otherwise specified in the
ritual.
---------------------------------------------------------------
HPS: Go we now to the sacred place
And stand within the sacred space
Turn your minds to sacred things
And dance with me unto the ring!
% HP and HPS lead the coven to the place of ritual by a
% spiral dance, ending in a circle around the altar. The
% cauldron should be at the south. The Bard/Green Man
% dances at the end of the line. A good song to sing here
% is "Lord Of The Dance."
HPS: Come we forth, with the Spiral Dance
Within the Lady's radiance
To celebrate the Sun's rebirth
To renew life, to warm the Earth
Earth and Water, Fire and Air
I invoke the Goddess there!
This night we are Between the Worlds
To celebrate the year unfurled!
HP: Earth and Water, Fire and Sky
I invoke the God on high
This night we are Between the Worlds
To celebrate the year unfurled!
% The corners shall be called thusly, that all may hear, but
% shall not be called until the HPS reaches that corner on her
% circumnabulation.
EAST: O Guardians of the Eastern Tower,
Airy ones of healing power
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
1152
SOUTH: Oh fiery ones of Southern Power
Thus I invite you to this tower
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
WEST: Western ones of water's flow
Help to guard us here below
I do summon, stir and call you
See these rites and guard this circle! |
Wicca | The-Complete-Uncut-Book-of-Shadows | 903 | Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
NORTH: Earthen ones of Northern fame
Bless and guard our Power's fane
I do summon, stir and call you
See these rites and guard this circle!
Come to us and heed our call!
By the Power that made us all;
By the Power that blesses Thee:
Come to us; and Blessed Be!
% The HPS shall move to each corner, and say, following each
% corner's crying as she moves to the next:
HPS: So I cast and consecrate
This Circle of the small and great:
By Fin and Feather, Leaf and Tree,
By Rock and Earth, by Land and Sea,
By Fire and Water, Earth and Air,
By the Lord, and Lady Fair!
By Love and Joy and Work and Play,
All things harmful cast away!
By lightening's flash, and rain's soft fall,
By the Power that made us all;
By the Power that blesses Thee:
(Cast the Circle: Blessed be!)
% On her return to the first corner she shall change the last
% line above, and say:
The Circle's cast; and Blessed Be!
% The callers of the corners shall return their tools to the
altar, and then shall join the circle at their corners.
1153
--------------------------------------------------
% Here begins the Candlemas (Imbolc) Mystery:
% The Maiden shall step forth, and say:
MAIDEN: This is the time of Brigid, the Patron of Poets and Fire,
and of Healing.
HPS: This is the time of new beginnings, when the Mother has become
Maiden.
HP: The days have turned, and grow longer, and the Sun-child is
growing
to His strength.
BARD/GREEN MAN: I have been a wave upon the sea,
And a spark in the firelight.
I have been a fish in the ocean.
I have been a Thought within a Word,
And a Word within a Deed.
I was cast away, and found again. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 904 | I have been made of flowers
And of cold steel and brass.
Fire and ice are alike unto me.
I have been the narrow blade of a sword
That kills without cutting.
And the Void is my homeland.
I have been in Caer Sidi
In the Spiral Castle of Glass.
And the letters on the Standing Stones
Are no secret from me.
I have been in Annwyn
And Tir na n'Og,
I have danced the Spiral Dance,
And drunk from the Hierlas at daybreak.
I have ridden beneath two ravens
And served in the kitchen,
And all places are alike unto me.
I have been a child
And now I come into my strength!
I invoke the Land, the dear Land,
the Earth our Mother!
1154
MAIDEN: The cycles of the Moon have taken their course, and I am
in my Maidenhood. The stars are kindled, and I dance in
their light.
DARK LORD: Thy home is with me thru the long months of Winter, and the
Earth shall lie fallow and bare.
% The HPS shall then light the candles of the Crown of Light,
% and shall approach the Maiden, who is now standing in the East,
and
% place it upon her head.
% She shall now, in company with the Bard/Green Man, circumnabulate
the
% circle, and the coveners shall light their candles from her crown.
% The Bard/Green Man shall return to his normal place within the
circle
% and the Maiden shall place the Crown of Light on the altar.
% The Maiden shall then approach the Dark Lord, and kneel before
him,
% and he shall say:
DARK LORD: As it always is, always was, and always shall be. Come to
my
Kingdom.
% Here he shall place the dark cloak around her, and they shall
retire
% to the West.
% Here ends the Candlemas Mystery.
-------------------------------------------------------------------- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 905 | % A normal cone-of-power may be raised, for growth and healing:
HPS: In a ring we all shall stand
Pass the Power, hand to hand.
HP: As the Sun is given birth
Build the Power; root to Earth
HPS: Pass the Power, hand to hand
Bless the Lady, bless the Land
HP: Bless the Lord, and bless the Skies
Bless the Power that never dies!
% The above four verses should be repeated three times, (or
% as many times as needed) and then the HPS should say:
HPS: By Fin and Feather, Leaf and Tree:
Let the Power flow out and free!
% All should release, at this point.
1155
------------------------------------------------------
% Such coven business as must be transacted may be done here.
% This is a good time to bless candles for use during the coming
year.
% This is also a good time for initiations.
------------------------------------------------------
% The Circle is opened.
HPS: Thus I release the East and West
Thanks to them from Host to Guest
Thus I release the South and North
With "Blessed Be' I send them forth!
The Circle's open, dance we so
Out and homeward we shall go.
Earth and Water, Air and Fire
Celebrated our desire.
The Sun's returned to banish dark
The Earth awakes to sunlight's spark.
By Fin and Feather, Leaf and Tree,
Our circle's done; and Blessed Be!
COVEN: Blessed Be!
% All spiral dance out from the Circle.
-------------------------end----------------------------------
1156
SALEM REMEMBERED
by Sandy and Doug Kopf
presented at Pacific Circle XII
June, 1992
This year is the 300th anniversary of the Salem Witch Trials. This
ritual was presented in remembrance of those who died, and a reminder
that we must be aware and strong even now. The ritual was attended |
Wicca | The-Complete-Uncut-Book-of-Shadows | 906 | by over 100 people and was very moving. Many wept.
It is being shared now, not only because it is beautiful, but to make
it available for others who might wish to use it. Sandy and Doug ask
only that there be no charge for attending the ritual. It would
disturb them greatly to find that such was the case.
.
The flash powder mentioned in the ritual was simply a mixture of sugar
and saltpetre (50/50). Should you chose to use this, be careful to
"dump" it rather than pour it. It will not only be more effective
this way, but will prevent the fire from climbing the stream of
powder back up to the hand of the person pouring it!
.
= = = =
.
Quarters are called:
.
EAST: Powers of the East! Lords and Ladies of Greece and Rome!
Guardians of the mysteries and honored dead! Pagans and witches who
dwell in the East, be ye spirit or be ye flesh! Come! Come one and
all who would join us in our right of remembrance, affirmation, and
protection! Be with us now, that the Craft
shall ever survive!
.
SOUTH: Powers of the South! Lords and Ladies of the two lands of
Egypt! Guardians of the mysteries and honored dead! Pagans and
witches who dwell in the East, be ye spirit or be ye flesh! Come!
Come one and all who would join us in our right of
remembrance, affirmation, and protection! Be with us now, that the
Craft shall ever survive!
.
WEST: Powers of the West! Lords and Ladies of the Land of the Celts!
Guardians of the mysteries and honored dead! Pagans and witches who
dwell in the East, be ye spirit or be ye flesh! Come! Come one and
all who would join us in our right of remembrance, affirmation, and
protection! Be with us now, that the Craft shall ever survive!
.
NORTH: Powers of the North! Lords and Ladies of the Viking Lands!
Guardians of the mysteries and honored dead! Pagans and witches who
dwell in the East, be ye spirit or be ye flesh! Come! Come one and
all who would join us in our right of remembrance, affirmation, and
protection! Be with us now, that the Craft shall ever survive!
.
AT CENTER, PRIEST AND PRIESTESS INVOKE GOD AND GODDESS AND SPIRITS OF
THIS PLACE.
.
ALL SING 'LADY WEAVE YOUR CIRCLE TIGHT' AND 'LORD, LORD GUIDE US' (OR
OTHER SUITABLE SONG.)
.
1157
PRIEST: Three hundred years have gone by since that dark time of
history we all remember as the "Salem Witch Trials," yet, even after
three hundred years, we dare not allow ourselves to forget! We must
remember what can happen wahen hatred, fear, and intolerance gain a
stronghold over love, sanity, and tolerance. Innocent people died in
Salem. They died horrible deaths, tried and sentends for the "crime"
of witchcraft. They died for the crime of practicing an alternative
religion, and they were not even part of that religion. They died,
not for their own beliefs, but for ours! They died in the name of our
Gods, yet they did not know Them.
. |
Wicca | The-Complete-Uncut-Book-of-Shadows | 907 | PRIESTESS: They were not witches, but we ARE! They were not pagans,
but we ARE! It is our task to remember, and to be sure history cannot
repeat itself today. Therefore, we now call their names into our
circle, to be remembered and honored here. .
THE NAMES OF THE VICTIMS OF SALEM ARE PROCLAIMED, ONE BY ONE, AND A
CHIME IS SOUNDED AFTER EACH NAME.
.
Rebecca Nurse
Sarah Good
Sarah Wilde
Susanna Martin
Briget Bishop
John Proctor
John Willard
George Jacobs
George Burroughs
Martha Carrier
Samuel Wardwell
Giles Corey
Alice Parker
Martha Corey
Mary Parker
Margaret Scott
Ann Pudeator
Mary Esty
Wilmot Redd
Sarah Osborne
.
PRIESTESS: Sisters and Brothers! We will not allow your deaths to
have been in vain.
.
SONG: "BURNING TIMES". ALL JOIN IN WITH THE CHORUS OF "ISIS, ASTARTE"
AND THE CHANT BLENDS INTO "WE ARE THE OLD PEOPLE".
.
WHEN THE SONG HAS REACHED THE PEAK OF ENERGY, THE PRIEST SAYS: .
We ARE the old people. We ARE the new people. We ARE getting stron-
ger every day. We are stronger, and we are no longer in hiding. We
are here, and none need fear us, for our way is love and our ethic is
harmlessness, but we say to the world that all may hear: We WILL
stand against hatred! We WILL stand against intolerance! We will not
stand silent in the face of harm to others or to our own. The few
have become many, and our Gods are awake and strong! Never more the
burning! We won't be burned again!
.
1158
PRIESTESS (LIGHTS FIRE IN CAULDRON): Let the cauldron burn with our
love and our faith! Let it illuminate the world with the light of the
Old Religion. Let negativity and fear be banished in its flames, and
let it kindle love in the hearts of those who hate us. (LOUDLY,
POINTING AT CAULDRON) Fire! Burn high on all planes, that strength
and protection come to us from all directions, as we join hearts and
hands to weave a destiny of peace and freedom! (TO CIRCLE) Let us sing
and dance, that all may remember Salem, and the Craft shall ever
survive.
.
SONG: "WE ARE THE WEAVERS". ALL JOIN HANDS AND DANCE SLOWLY IN A
CIRCLE. ALL WHO ARE UNABLE TO DANCE SHOULD STEP INTO THE CIRCLE, NOT
OUT OF IT.
.
THE SONG SHOULD BE SUNG FOR SEVERAL ROUNDS, ENDING WITH A VERY EN- |
Wicca | The-Complete-Uncut-Book-of-Shadows | 908 | THUSIASTIC "WE ARE THE WITCHES, BACK FROM THE DEAD!
.
STARTING WITH THE EAST, THE REPRESENTATIVE OF EACH QUARTER WALKS TO
THE CENTER, POURING FLASH POWDER FROM A BOWL INTO THE
CAULDRON, PROCLAIMING:
.
EAST: From the guardians of the mysteries of the ancient temples, from
the windswept mountains of Greece and Rome, I bring protection and
wisdom! Remember Salem and the Craft
will survive!
.
SOUTH: From the guardians of the mysteries of the towering pyramids,
from the burning deserts of the Two Lands of Egypt, I bring protection
and courage! Remember Salem, and the Craft will survive.
.
WEST: From the guardians of the mysteries of the Standing Stones, from
the lakes and groves of the land of the Celts, I bring
protection and love! Remember Salem, and the Craft will survive.
.
NORTH: From the guardians of the mysteries of the sacred runes, from
the snow and ice of the Viking Lands, I bring protection and strength!
Remember Salem and the Craft will survive!
.
PRIEST: Great Lady! Bright Lord! Lords and Ladies all! Guardians and
Honored Dead! Spirits of this place! All in flesh and spirit who
have joined us here! We thank you for attending! Go if you must,
stay if you will! REMEMBER SALEM! MAY THE CRAFT SURVIVE!
.
Circle is ended.
.
= = = =
.
Written by Doug and Sandy Kopf, Coven Ashesh Hekat, Circle of Circles,
1992
1159
This is mythic prose. Take it as such...
------------------------------------------
Elves (Ah Kin) live in Shamballa, the City of Eternal Bliss, also
called 'Foresthome', which lies deep within the forest and exists
simultaneously on many planes. Within Shamballa all needs are met,
all dreams are realized, and no wish is ungranted. Things seem
dreamlike and intimately real at once, Adventurous elves visit the
world outside Shamballa, inhabited by all types of plants and animals
(called, sadly, 'The Dying Realms'). When they do so they are often
on spiritual journeys or exploratory missions. Otherwise it is only
the 'half-elf' that braves such a challenge.
All elves are a family. All time for elves is long (and, arguably,
short). They all greet one another with great big hugs. If the two
have met before, then they sing songs of their travels since last
meeting. Humans who hear an elf sing are enchanted by their voices
and while within hearing distance cannot move, such is the ecstasy in
which they are wrapt. Plants harmonize with all being and their song
is the song of the universe.
Elves don't sleep. They meditate in trance for a few moments and then
enter the world of dreams fully awake. Those elves who spend time
with humans may be able to join in the human dreams and control them,
to a certain extent, somewhat like the computer in 'Star Trek: The |
Wicca | The-Complete-Uncut-Book-of-Shadows | 909 | Next Generation' controls the 'holodeck'.
Humans who spend time with elves and encounter such dream-work will
gradually transform into elves over time. Given shared dreams, they
begin showing elven characteristics and attitudes. From this observa-
tion, it has been suggested by elven sages that humans are elven
'eggs', which can be fertilized through dreams by an elf who wishes to
see this 'hatchling' through to 'becoming', or full realization.
As some elves see it, then, humans are like children, some playing
Mother Nature's game, and some not. Regardless, since elves live so
long, it seems likely that all humans may eventually become elves.
Elves rarely eat outside Shamballa, living quite healthily on water
and sunshine. Human food makes them queasy and human liquor is of
unfortunately poor quality. Elven mead and wine are very strong and
tasty.
Elves love trees because they are directly related to them. Elves are
evolved plants, coming from the same 'branch' of the geneological
family. They understand that trees are intelligent, nonmobile sages
of great wisdom, spending the entirety of their lives in meditation.
Elven sages are said to become trees upon their final rebirth.
Elves don't die like humans do. They mature and then, after many
journeys about the Great Star, (this process is not completely under-
stood), they wither and are reborn in Shamballa with continued memory
and a similar, though renewed body. This is the evolved state of the
vegetative cycle of renewal (rebirth). It is said that rebirth req-
uires a conscious choice, however, so that elves who venture into the
Dying Realms and begin to doubt their ability to be reborn may be
reborn as trees instead. Often rites of death and rebirth are per-
formed in winter and spring, respectively, at Shamballa.
1160
The entirety of the elven life, the Way, is one of fun, love and
laughter. They delight in games and their childlike nature combines
with their often advanced intellect to create some of the most sophis-
ticated and challenging games of skill and chance, involving magical
powers, spells, quests and mysteries. Some of those less fortunate
young elves get lost in the Dying Realms and begin to take the games
for reality, becoming dour and moody. A brief time in the company of
other elves usually cures them of this, however.
Their 'religion', if you will, is based on such games. Elves aren't
required to believe anything, but are told a marvelous story which
encompasses and enriches their lives.
This is the story which most elves are told upon their lingual maturi-
ty. It is understood, at the time, that it can help the individual
understand hir place in the cosmos and give hir a basis for inter-
action with the World, but that there are other, equally valuable
stories that will do the same.
'Ah and Kin were the first great trees. They stood atop the world and
fruited Sun, Moon, Seas, Stars and the various plants and animals. In
this way all things grew and ripened, falling off the branch of
statelessness onto the ground of being. Once there, they crawled or
moved to different parts of the world, where they were born from the
seed, pod, egg or womb of their parents. Enjoying the movement of
their offspring, Ah and Kin died and became the first elves - what
humans might call 'gods' and the elves call 'The Elders', 'The Ancient |
Wicca | The-Complete-Uncut-Book-of-Shadows | 910 | Onces', 'The Celestial Masters', 'The Old Ones', or countless thous-
ands of other names of endearment. Gradually Ah and Kin, now unified
in the elven race, are waking to their true essence and will grow to
their old strength in a never-ending cycle.'
To the elves the Old Ones are less wholly other beings and more divine
patterns of behavior. In 'worshipping' them elves engage in activit-
ies with which the Old One is associated. This does NOT make the
worshipper of greater value than the non-worshipper. Worship is not
considered a show for others but an ecstatic experience. While the
practice is considered serious business (if anything is for elves!),
once one becomes acquainted with the stories, legends about the
Elders, one begins to realized the value not only of acting but of
watching, of listening to the new stories which they tell through
their new worshippers. No harm is ever done in elven worship, and
those who do so accidentally are advised to return to Shamballa
immediately to renew their sacred vows. Little if anything is
known about these vows, but often they are said to be ideal goals
rather than adopted commandments.
The Old Ones are innumerable in their variation. They have as many
faces and names as there are days in life (and for an elf, this is a
LOT!). The Old Ones this adventurer knows of thusfar are these:
Varda, Star Mother (aka 'Queen of the Stars')
Creatrix, Genetrix, Womb of life. She is associated with planting
and/or defending trees.
1161
Leollyn, Dancing Father
Magick energy of being, the dancing Song of All. He is associated
with magick, singing and dancing.
Yow, the Teacher (aka 'Uncle Yow')
The Trickster, the Fool. He is associated with deception and the
revealing of wisdom, trickery and education.
Cleowyn, Wizardress
Wise One, compassionate Lover. She is associated with magick and
romance.
Tufyl, Leader of the Festive Spirits
Partier, mirthmaker, intoxicator. Associated with merrymaking,
drinking, smoking. The Festive Spirits include all those substances
which trigger altered states of consciousness and levity.
Snassis, Snake Beauty
Regenerator, renewer, rebirther. Associated with awe, 'death' and
knowledge (books), it is said that Snassis will be the final guide
beyond the veil(?). Her sisters, Almuldhea and Cleowyin (q.v.) are
alternatively said to accompany her in this function.
Vitraya, Healer |
Wicca | The-Complete-Uncut-Book-of-Shadows | 911 | Healer, vitalizer and restorer of life. She is associated with
healing, aiding and service generally.
Farrelon, The Game Hunter
Dedicated challenger and adventurer. He is associated with hunting
and game playing.
Kellon, the Silent (aka 'Eternal Questor')
The keen eye, the sensitive ear. SHe is associated with searching,
tracking and quests. SHe, paired with Almuldhea (below) are said to
be neither male nor female, but both and neither. Both are rather
seldom spoken of, actually, for it is thought that to do so is to
bring them shame.
Amuldhea
Mysterious Mystery, Darkness in its extreme, SHe is Death in the sense
of eternal extinction. This is not a concept which elves understand
well, and many find Hir difficult if not impossible to speak about.
SHe is associated with sex, secrecy and hiding.
These are brief descriptions only. Each has countless tales told
about them around deadwood fires and in mead-slick taverns late at
night.
1162
The Pact, by Pete Carrol
Most occult traditions have complex and highly ordered otherworld
cosmologies and metaphysical theories. Yet their accompanying
techniques are frequently a shambles. In contradiction to all this,
one of the fundamental insights of Chaos Magic is that if magical
technique is sharply delineated it will work because the universe
itself is more of a shambles than it appears. Or perhaps I should
more respectfully say that it has the magical property of confirming
most of the interpretations placed upon it. Thus a wide variety of
metaphysical paradigms can be made to fit, even if mutually
exclusive.
So when selecting from the Supermarket of Belief, the critical
question for the Chaoist is: how effective are the accompanying
magical techniques? Hence Chaoist magic is characterised by its
cavalier attitude to metaphysics and its puritanical devotion to
empirical techniques.
For some time Chaoist orthodoxy has had it that cavalier metaphysics
and mythology are incompatible with the formal structure of a
magical teaching order. However, this need not be so if it is only
technique that is being taught and practised. Experience has shown
that people can come together and engage in highly productive
exchanges of practical expertise, and that a formal structure and a
division of labour encourage this.
The Magical Pact of the Illuminates of Thanateros, or the Pact for
short, is an organisational structure for those wishing to perform
Chaos type magic in company with others of like mind. The Pact
exploits the device of a graded hierarchy, with certain checks and
balances, and is delighted to admit candidates with the drive and |
Wicca | The-Complete-Uncut-Book-of-Shadows | 912 | initiative to rise rapidly through its structure.
Every occult revival begets a magical child or two and Chaoist Magic
is the major synthesis to emerge from the occult renaissance of the
last twenty years. The Pact is amongst the prime vehicles designed
to develop and carry forward that synthesis well into the next
millenium. It is likely that the Pact will be to the end of this
century and to the beginning of the next, rather more than what the
G.D. was in its time, a century ago.
In practice a number of the formal devices of the Pact are treated
somewhat more lightly than the written conventions might leed one to
suppose, with members styling themselves with such oddities as
Frater Vacuity or Soror Impropriety and so on, in deliberate parody
of tradition. The prime functions of the grade structure are to
provide a mechasnism for the exclusion of certain psychotic
misanthropes and neurotic creeps who are sometimes attracted to such
enterprises and to ensure that that which needs organisation is duly
attended to.
Persons who, having read and carefully considered the accompanying
information and conventions of the Pact, are interested in
contributing to its activities may submit an extensive letter of
application to:
OBLIVION, P.O.Box 18514, Encino, CA 91416-8514, USA
1163
THE LAWS
from Lady Sheba
Your High Priestess
In the Magic Circle, the words, commands, and every wish of the High
Priestess are law.
She isthe earthly,living representativeof our GraciousGoddess.
She must be obeyed and respected in all things. She is Our Lady and
above all others, a queen in the highest sense of the word.
Allfemale coveners must curtsywhenever they comebefore her and
say, "Blessed Be." All male coveners must bend the knee and give her a
kiss on the right cheek and say, "Blessed Be."
Your High Priest
He is the earthly, living representative of the Great Horned God and
in the Magic Circle, He commandeth the respect due to one who is a
Magus, a Lord Counselor, and father.
The Laws
1. The Law was made and ardane of old.
2. The Law was made for the Wicca to advise and help in their troubl-
es.
3. The Wicca should give due worship to the Gods and obey Their will,
which They ardane, for it was made for the good of the Wicca, as the
worship of the Wicca is good for the Gods. For the Gods love the
brethren of the Wicca.
4. As a man loveth a woman by mastering her, |
Wicca | The-Complete-Uncut-Book-of-Shadows | 913 | 5. So the Wicca should love the Gods by mastering them.
6. And it is necessary that 0 (Magic Circle) which is the temple of
the Gods, should be duly cast and purified that it may be a fit place
for the Gods to enter.
7. And the Wicca should be properly prepared and purified to enter
into the presence of the Gods.
8. With love and worship in their hearts, they shall raise power from
their bodies to give power to the Gods.
9. As has been taught of old.
10. For in this way only may man have a communion with the Gods, for
the Gods cannot help men without the help of man.
11. And the High Priestess shall rule Her Coven as the representative
of the Goddess.
12. And the High Priest shall support Her as the representative of the
God.
13. And the High Priestess shall choose whom She will, if he have
sufficient rank, to be Her High Priest.
1164
14. For, as the God himself kissed Her feet in the Fivefold salute,
laying His power at the feet of the Goddess, because of Her youth and
beauty, Her swetness and kindness, Her wisdom and Her justice, Her
humility and gentleness and generosity,
15. So He resigned all His power to Her.
16. But the High Priestess should ever mind that all power comes from
Him.
17. It is only lent, to be used wisely and justly.
18. And the greatest virtue of a High Priestess be that She recognizes
that youth is necessary to the representative of the Goddess.
19. So will She gracefully retire in favor of a younger woman, should
the Coven so decide in council.
20. For the true High Priestess realizes that gracefully surrendering
the pride of place is one of the greatest virtues.
21. And that thereby will She return to that pride of place in another
life, with greater power and beauty.
22. In the old days, when Witches extended far, we were free and
worshipped in all the greatest temples.
23. But, in these unhappy times, we must celebrate our Sacred Mys-
teries in secret.
24. So be it ardane, that none but the Wicca may see our mysteries,
for our enemies are many and torture loosens the tongue of men.
25. So be it ardane, that no Coven shall know where the next Coven |
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