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.
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.
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.
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
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
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?:
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.
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)
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
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
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
% 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
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
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
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
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!
% 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!
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:
% 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,
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
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
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
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
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,
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
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
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
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
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.
----------------------------------------------------
% 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.-
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 Ghabh�laibh 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 M�l. --
Focl�ir P�ca English-Irish Irish-English Dictionary (An G�m, 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
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, Breand�n, 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, T�in B� Fra�ch (Etudes Celtique, Paris,
June 193 The Driving of Fr�ech's Cattle in English, with analysis.
1135
Calder, George, Auraicept na n-�ces : 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
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 d� 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-
-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, Chr�tien, 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 & � Cr�in�n, 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.
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
Manann�n mac Lir and others of the S�dhe.
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 s�dhe.
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
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 : Pr�histoire des Caract�res
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 T�in 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.
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 F�r Celtische Philologie, NY 1930, Band XVIII) AP, Irish
and English text of the Satire.
1140
Hull, Vernam, L�m D�oraid, (Zeitschrift F�r Celtische Philologie, NY
1930, Band AP, notes on the phrase "the hand of a hostile stranger."
Hull, Vernam, The Four Jewels of the Tuatha d� Danann, (Zeitschrift
F�r Celtisc Philologie, NY 1930, Band XVIII) AP, discussion of the
Treasures and Irish and English text from the Lebor Gab�la.
Hull, Vernam, Cause of the Exile of Fergus mac Roig, (Zeitschrift F�r
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.
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 (�tudes 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, C�rsa 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 Dum�zil, 3ed (University of
California Press, Berkeley 1982) T, excellent overview of Dum�zil'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 (Coimisi�n
L�imhscr�bhinn� Na h�ireann, 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 M�chal, 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-
ology by M�chal. 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, Caitl�n & 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, Caitl�n & 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, Caitl�n & 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, Caitl�n, 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.
Matthews, Caitl�n, 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, Caitl�n, 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 & Caitl�n, The Aquarian Guide to British and Irish
Mythology (Aq Wellingborough 1988) T, sketchy and incomplete compen-
dium of mythic figures.
Matthews, John & Caitl�n, 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
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.
N� C. Dobs, Maighr�ad, Tochomlad Mad Miledh a hEspain i nErind : no
Cath Taillt (�tudes Celtique, Paris, June 1936) AP, The Battle of
Taillten in Irish and Eng N� Ghr�d�, M�ir�ad, Progress in Irish (The
Educational Company, nd) T, basic Ir grammar and vocabulary.
N� Sh�aghdha, 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, Se�n, Ogam, The Poets' Secret (Gilbert Dalton, Dublin 1980)
T, Ogham a method of musical notation.
O'Corr�in, 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 Ois�n in the Land of Youth;
O'Buachalla, Aodh Eangach and the Irish king-hero; O'Corr�in, 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 �ed�in; 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
History Hinch & Patrick Traynor, Dublin 1878) PS, lectures at the
Catholic University o Ireland in 1855 and 1856. Excellent source
material.
O'D�naill, Niall, Folcl�ir Gaeilge-B�arla (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'hOg�in, D�ith�, Fionn mac Cumhaill : Images of the Gaelic Hero (Gill
& MacMil Dublin 1988) P, selected sections with chapter notes.
O'Murch�, D�agl�n & P�draig, Briathra na Gaeilge : Regular and
Irregular, (Fole Chuid, Bhaile Atha Cliath nd) P, book of verb forms
for Irish Gaelic.
O'Tuathail, Se�n, An Fiodhr�dh (privately printed, 1985) P, work on
tree-lore a divination, with some annotations.
O'Tuathail, Se�n, An Lebor Tosach : or the Book of Beginnings (priv-
ately printed tale of Celtic origins.
O'Tuathail, Se�n, 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, Se�n, Duan Amhairghane : The Song of Amergin (privately
printed 1984/1986) P, Irish and English reworking of the Song of
Amergin.
O'Tuathail, Se�n, 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 hUidrh� 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
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 : R�n n� 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
(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 Medi�val 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, Gr�mr the Good, A Magical Drinking-Horn (�tudes
Celtiques, 1963) AP, a comparison of Gr�mr 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.
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'�criture Ogamique et Ses Origines (�tudes Celtiques,
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 f�r Celtische
Philologi 1981) AP, in-depth examination of Manann�n.
Watson, Alden, The King, the Poet and the Sacred Tree (�tudes 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 (�tudes 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.
% 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!
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.
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.
--------------------------------------------------------------------
% 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
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.
.
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-
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
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
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
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
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,
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
bide.
26. Or who its members be, save only the Priest and Priestess and the
Messenger.
27 And there shall be no communication between them, save only by the
Messenger of the Gods, or the Summoner.
28. And only if it be safe may the Covens meet in some safe place for
the Great Festivals.
29. And while there, none shall say whence they come, nor give their
true names.
30. To this end, that if any be tortured, in their agony, they may not
tell if they do not know.
31. So be it ardane, that no one shall tell anyone, not of the Craft,
who be of the Wicca, or give any names, or where any abide, or in any
way tell anything which can betray any of us to our faces.
32. Nor may he tell where the Covendom be.
33. Or the Covenstead.
1165
34. Or where the meetings be.
35. And if any break these Laws, even under torture, the Curse of the
Goddess shall be upon them, so they may never be reborn on earth, and
may they remainm where they belone, in the Hell of the Christians.
36. Let each High Priestess govern Her Coven with justice and love,
with the help and advice of the High Priest and the Elders, always
heeding the advice of the Messenger of the Gods if He comes.
37. She will heed all complaints of all Brothers and strive to settle
all differences among them.
38. But it must be recognized that there will always be people who
will ever strive to force others to do as they will.
39. These are not necessarily evil.
40. And they oft have good ideas, and such ideas should be talked over
in council.
41. But, if they will not agree with their Brothers or if they say:
42. "I will not work under this High Priestess."
43. It hath ever been the Old Law, to be convenient for the Brethren,
and to avoid disputes.
44. Any of the third may claim to found a new Coven, because they live
over a league from the Covenstead or are about to do so.
45. Anyone living within the Covendom and wishing to form a new Coven
shall tell the Elders of their intentions and on the instand avoid
their dwelling and remove to a new Covendom.
46. Members of the old Coven may join the new one when it is formed,
but if they do they must utterly avoid the old Coven.
47. The Elders of the old and new Covens should meet in peace and
brotherly love to decide the new boundaries.
48. Those of the Craft who live outside both Covens may join either
indifferent, but not both.
49. Though all may, if the Elders agree, meet for the Great Festivals,
if it be truly in peace and brotherly love.
50. But splitting the Coven oft means strife, so for this reason these
Laws were made of old, and may the Curse of the Goddess be on any who
disregard them!
SO BE IT ARDANE.
51. If you would keep a book (your Black Book) let it be in your own
hand of write, let Brothers and Sisters copy what they will, but never
let the book out of your hands and never keep the writings of another.
52. For if it be in their hand of write, they may be taken and en-
gained.
1166
53. Le each guard his own writings, and destroy them whenever danger
threatens.
54. Learn as much as you may by heart, and when danger is past,
rewrite your book when it be safe.
55. For this reason, if any die, destroy their book, an they have not
been able to.
56. For, an it be found, 'tis clear proof against them.
57. And our oppressors know well: "Ye may not be a Witch alone."
58. So all their kin and friend be in danger of torture.
59. So destroy everything not necessary.
60. If your book be found on you, 'tis clear proof against you alone.
You may be engained.
61. Keep all thoughts of the Craft from your mind.
62. If the torture be too great to bear, say: "I will confess. I
cannot bear this torture. What do you want me to say?"
63. If they try to make you talk of the Brotherhood, do not.
64. But if they try to make you speak of impossibilities such as
flying through the air, consorting with the Christian Devil, or
sacrificing children or eating men's flesh,
65. To obtain relief from the torture, say, "I hold an evil dream, I
was beside myself, I was crazed.:
66. Not all the magistrates are bad; if there be any excuse, they may
show mercy.
67. If you have confessed ought, deny it afterwards. Say you babbled
under the torture, say you do not know what you said.
68. If you are condemned, fear not.
69. Fear not, the Brotherhood is powerful, they will help you to
escape if you stand steadfast.
70. But if you betray ought, there is no hope for you in this life or
that to come.
71. Be sure, if steadfast you go to the pyre, drugs will reach you,
you will feel naught. You but go to death and what lies beyond.
1167
The Ecstasy of the Goddess
72. To avoid discovery, let the working tools be as ordinary things
that any may have in their houses.
73. Let the Pentacles be of wax so that they may be broken at once or
melted.
74. Have no sword, unless your rank allows you one.
75. Have no names or signs on anything.
76. Write the names or signs on them in ink immediately before con-
secrating them, and wash it off immediately afterwards.
77. Do not engrave them lest they cause discovery.
78. Let the color of the hilts tell which is which.
79. Ever remember, ye are the "Hidden Children of the Goddess," so
never do anything to disgrace them or her.
80. Never boast, never threaten, never say you would wish ill of
anyone.
81. If any person, not in the magic circle, speak of the Craft say,
"Speak not to me of such, it frightens me. 'Tis eveil luck to speak of
it."
82. For this reason: the Christians have their spied everywhere. These
speak as if they were well affected to us, as if they would come to
our meetings saying, "My mother used to go worship the Old Ones. I
would I could go myself."
83. To such as these, ever deny all knowledge.
84. But to others, ever say, "'Tis foolish talk of Witches flying
through the air. To do so they must be light as thistledown. And men
say that Witches all be so bleary-eyed, old crones, so what pleasure
can there be at a Witch meeting such as folks talk on?"
85. And say "Many wise men now say there be no such creatures."
86. Ever make it a jest and in some future time, perhaps, the persec-
ution may die and we may worship our Gods in safety again.
87. Let us all pray for that happy day.
88. May the blessings of the Goddess and God be on all who keep these
Laws which are ardane.
89. If the Craft have any Appenage, let all guard it, and help to keep
it clear and good for the Craft.
90. And let all justly guard all monies of the Craft.
91. But if any brother truly wrought it, 'tis right they have their
pay, and it be just. And this be not taking money for the Art, but for
good and honest work.
1168
92. And ever the Christians say, "The laborer is worthy of his hire"
but if any brother work willingly for the good of the Craft without
pay, 'tis to their greatest honor.
SO BE IT ARDANE
93. If there be any quarrels or disputes among the brethren the High
Priestess shall straightly convene the Elders and inquire into the
matter and they shall hear both sides, first alone, then together.
94. And they shall decide justly, not favoring the one side or the
other.
95. Ever recognizing there be people who can never agree to work under
others.
96. But at the same time, there be some people who cannot rule justly.
97. To those who ever must be chief, there is one answer.
98. Void the Coven, or seek another one or make a Coven of your own,
taking with you those who will go.
99. To those who cannot rule justly the answer be, "Those who cannot
bear your rule will leave you."
100. For none may come to meetings with those with whom they are at
variance.
101. So, an either cannot agree, "Get hence, for the Craft must ever
survive."
SO BE IT ARDANE
102. In the olden days, when we had power, we could use the Art
against any who ill-treated the Brotherhood. But in these evil days,
we must not do so! For our enemies have devised a burning pit of
everlasting fire, into which they say their God casteth all the people
who worship Him, except it be the very few who are released by their
priest's spells and masses. And this be chiefly by giving monies and
rich gifts to receive His favor, for their God is ever in need of
money.
103. But as our Gods need our aid to make fertility for man and crops,
so it is the God of the Christians ever is in need of man's help to
search out and destroy us. Their priests ever tell them that any who
get our help are damned to this Hell forever, so men be mad with the
terror of it.
104. But they make men believe that they may escape this Hell if they
give Witches to the tormentors. So for this reason, all be forever
spying, thinking, "An I catch but one of the Wicca, I will escape this
fiery pit."
105. So for this reason we have our hidels, and men searching long and
not finding say, "There be none, or if there be, they be in a far
country."
106. But when one of our oppressors dies, or even be sick, ever is the
cry, "This be Witches' malice," and the hunt is up again and though
1169
they slay ten of their own to one of ours, still they care not. They
have countless thousands.
107. While we are few indeed.
SO BE IT ARDANE
108. That none shall use the Art in any way to do ill to any.
109. However much they injure us, HARM NONE and now times many believe
we exist not.
SO BE IT ARDANE
110. That this Law shall ever continue to help us in our plight. No
one, however great an injury or injustice they receive, may use the
Art in any way to do ill or harm any. But they may, after great
consultations with all, use the Art to restrain Christians from
harming us or tax others, but only to let or constrain them.
111. To this end, men will say: "Such a one is a mighty searcher out
and a persecutor of old women whom they deemeth to be Witches, and
none hath done him skith, so they be proof they cannot, or more truly
where be none."
112. For all know full well, that so many folk have died because
someone had a grudge against them, or were persecuted because they had
money or goods to seize, or because they had none to bribe the sear-
chers. And many have died because they were scolding old women. So
much that men now say that "only old women are Witches."
113. And this be to our advantage, and turns suspicions away from us.
114. In England and Scotland, 'tis now many a year since a Witch hath
died the death. But the misuse of the power might raise the persec-
ution again.
115. So never break this Law, however much you are tempted, and never
consent to it being broken in the least.
116. If you know it is being broken, you must work strongly against
it.
117. And any High Priestess who consents to its breach must immedia-
tely be deposed. "For 'tis the blood of the Brethren they endanger."
118. Do good, an it be safe and only if it be safe.
119. And strictly keep to the old Law.
120. Never accept money for the use of the Art. For money ever smear-
eth the taker. "'Tis sorcerers and conjurers and priests of the
Christians who ever accept money for the use of their Arts. And they
sell dwale, and evil loves spells and pardons, so let men escape from
their sins."
121. Be not as these. If you accept no money, you will be free from
temptation to use the Art for evil courses.
1170
122. All may use the Art for their own advantage, or for the advantage
of the Craft, only if you are sure you harm none.
123. But ever let the Coven debate this at length. Only if all be
satisfied and none be harmed may the Art be used.
124. If it is not possible to achieve your ends one way, perchance the
aim may be achieved by acting in a different way, so as to harm none.
May the Curse of the Goddess be on any who breaketh this Law.
1171
SO BE IT ARDANE.
125. 'Tis judged lawful if any of the Craft need a house or land and
none will sell, to incline the owner's mind so as to be willing to
sell, providing it harmeth it not in anyway and the full price is
paid, without haggling.
126. Never bargain or cheapen anything whilst you live by the Art.
SO BE IT ARDANE.
127. 'Tis the old Law and the most important of all Laws that no one
may do anything which will endanger any of the Craft, or bring them
into contact with the law of the land, or any of our persecutors.
128. In any disputes between the brethren, no one may invoke any Laws
but those of the Craft.
129. Or any tribunal but that of the Priestess, Priest and Elders. And
may the Curse of the Goddess be on any who do so.
SO BE IT ARDANE.
130. It is not forbidden to say as Christians do: "There be Witchcraft
in the land," because our opressors of old make it heresy not to
believe in Witchcraft, and so a crime to deny it, which thereby puts
you under suspicion.
131. But ever say "I know not of it here, perchance there may be, but
afar off - I know not where."
132. But ever speak of those as old crones, consorting with the Devil
and riding through the air.
133. But ever say: "But how many men may ride through the air an they
be not light as thistledown?"
134. But the Curse of the Goddess be on any who cast any suspicion on
any of the Brotherhood.
135. Or who speaks of any real meeting place where any abide.
SO BE IT ARDANE.
136. Let the Craft keep books with the names of all herbs which are
good for men, and all cures, so all may learn.
137. But keep another book with all the Bales and Apies and let only
the Elders and other trustworthy people have this knowledge.
SO BE IT ARDANE.
138. Remember the Art is the secret of the Gods and only may be used
in earnest and never for show or pride, or vainglory.
139. Magicians and Christians may taunt us saying, "You have no power.
Do magic before our eyes. Then only will we believe." Seeking to cause
us to betray our Art before them.
1172
140. Heed them not. For the Art is holy, and may only be used in need.
And the Curse of the Gods be on any who break this Law.
SO BE IT ARDANE.
141. It ever be the way with women, and with men also that they ever
seek new love..
142. Nor should we reprove them for this.
143. But it may be found to the disadvantage of the Craft.
144. As, so many a time it has happened that a High Priest or High
Priestess impelled by love, hath departed with their love, that is,
they have left the Coven.
145. Now if a High Priestess wishes to resign, they may do so in full
Coven.
146. And this resignation is valid.
147. But if they should run off without resigning, who may know if
they may not return within a few months.
148. So the Law is: If a High Priestess leaves her Coven, but returns
within rthe space of a year and a day, then she shall be taken back
and all shall be as before.
149. Meanwhile, if she has a deputy, that deputy shall act as High
Priestess for as long as the High Priestess is away.
150. If she returns not at the end of a year and a day, then shall the
Coven elect a new High Priestess.
151. Unless there be a good reason to the contrary, the person who has
done the work should reap the benefit of the reward.
152. If somebody else is elected, the deputy is made maiden and deputy
of the High Priestess.
SO BE IT ARDANE.
153. It hath been found that practicing the Art doth cause a fondness
between aspirant and tutor, and it is the cause of better results if
this be so.
154. But if for any reason this be undesirable, it can easily be
avoided by both persons from the outset firmly resolving in their
minds that if any such ensure, it shall be that of brother and sister,
or parent and child.
155. And it is for this reason that a man may be taught by a woman and
a woman by a man and that woman and woman and man and man should never
attempt these practices together.
156. And may all the Curses of the Mighty Ones be on any who make such
an attempt.
SO BE IT ARDANE.
1173
157. Order and discipline must be kept.
158. A High Priestess or a High Priest may and should punish all
faults.
159. To this end: all the Craft must receive their correction willin-
gly.
160. All, properly prepared, the culprit kneeling, should be told his
fault, and his sentence pronounced.
161. Punishment should be the $ followed by something amusing such as
several S S S S, or something of this nature.
162. The bulprit must acknowledge the justice of the punishment by
kissing the hand of the Priestess and by kissing the $ on receiving
sentence; and again thanking for punishment received.
SO BE IT ARDANE.
1174
THE NEW BOOK OF THE LAW
[sources: The Book of The Law, The Old Laws for the Old Religion, The
Great Book of the Law, The Dragon Law]
Preface: In my years of teaching and running a group, I have always
had a dissatisfaction with the popular "Book of the Law" available to
most Seekers. I felt it to be too archaic in its wording and perspec-
tive -- and while it was valuable in the Burning Times, it simply does
not deal with the concerns and needs of "modern-day" Witches. Over
the years I became familiar with several other sets of Laws. Each of
these had many good points, yet they also had their disadvantages as
well.
Recently, I decided to do something daring -- I took the four dif-
ferent versions of the Laws which I had, and combined and reworked
them. I deleted what was no longer pertinent or meaningful, rewording
others to make them clearer and more understandable, as well as
throwing in a few new ones which I felt had been lacking.
I believe that what has evolved out of this work is a set of Laws
which
are readable, usable, and most importantly, pertinent to the needs of
today's Witches and Neo-Pagans. It is with these thoughts and hopes
that I would like to share them with you. If you should find merit or
worth in them, then I will feel as though I have accomplished some-
thing. The material in this booklet has not been copyrighted, so you
may reproduce the Laws for students or friends, or reprint them in
your publication. It is my sincere hope that the New Book of the Law
will be of use to the Craft Community.
Blessed Be, Lady Galadriel
PART ONE
1. The Laws were created to give our lives form and order, that all
might be balanced throughout all of the planes. In truth there are
two sets of laws which govern us -- one sets forth the ways of the
Wiccan, and the other the ways of the Universe. Both are important,
both should be observed with respect and treated with honor. The
Laws were shaped and molded to teach us, to advise us, and to counsel
us in our time of mortal life on earth.
2. Honor the Gods, for They are the channels and the manifestation of
the Source. Honor yourself, for this force also lies within you.
Love the Gods as They love you, and by loving yourself and your
brothers and sisters, so the Gods shall honor you. As the love and
joy of a man and a woman [or "lover and beloved" -- LAH] flowers and
grows when nurtured with respect, and cultivated with understanding
and honor, so should you love the Gods.
3. The Goddess is the Great Mother, and the God is the Great Father,
and we are Their children; and we shall worship Them, for They are
the rulers of the Universe, and all that is therein. Therefore, O
Children of the Gods, try Them not, nor attempt to test Them, for
They shall show you that he Ways of the Craft are not to be belittled
or mocked.
1175
4. Let the Power of the Craft flow from you only in love -- or not at
all. For it has always been known that the energy webs which we
weave and maintain shall eventually return to encircle their creator.
Thus our works become either the net which entagles and binds us, or
the web of light by which we find the Gods.
5. Let the Rites of the Wicca be a way for the children of the Gods to
be as One -- for Power only flows when unified. Always should you
revere the Earth, and heal and tend Her, for She is our life, our
Mothership, on which we navigate the dark currents of space.
6. When you reap the harvests of your lands, then you shall not reap
one corner of the field, nor glean the herb gardens, or the fallen
fruits of the orchards. These you shall offer to the Earth Mother,
in direct return, or through offerings made to your Circle, or to
sustain its Priests and Priestesses.
7. Always be proud to be of the Wicca, but do not allow your pride to
become vanity -- for those who are conceited are a stubling block at
the door of the Temple, and they shall be cast adrift, to swim within
their own vanity.
8. Observe and listen, reserving your judgement, for until all the
silver is weighed, who can know the worth thereof?
9. As like breeds like, even more so does good beget love and joy.
Your life will be full of love and joy if you are joyful and happy.
10. Your teachers are the servants of the Gods, and they shall plant
the seeds of knowledge within the minds of their students, and they
shall use their power for the good of the Wicca. Yet it is each
individual's duty to tend the seeds which are planted, and to make
the final harvest. Those who misuse the power and the trust of the
teacher's position shall have to answer to the Lords of Karma, and
adjust the balance accordingly.
11. The Temples of the Gods, which are Their abode on Earth, shall
belong to all Their children, and each Circle shall be as a special
family. Do naught against any Temple or any family of the Wicca, lest
you do that thing unto the Gods, and against yourself.
12. You must not be a teller of tales amongst the children of the
Goddess, and you must hold no malice or evil thoughts towards others
of the Wicca.
13. You should not lie, nor give false testimony before your Elders,
or those who are of the Wicca -- for liars are fools, and a menace
unto themselves, and to the Wicca. Be truthful in all your works and
deeds, especially within the Circle, for what you say within the
presence of the Gods becomes manifest.
14. You must not put stumbling blocks in the way of those who do not
follow the Path of the Wicca. You must make no unrighteous judge-
ments of their ways, and you should aid them with an attitude of love
when it is asked for. Yet ever should you keep the Counsel of the
Elders, and reveal naught to others of where our Circles may be, nor
may you reveal our ways without the consent of the Priestess.
1176
15. When you make a vow to the Lord or the Lady, or you swear an oath
to another of the Wicca, then you must do all that has come forth from
your mouth, for a covenant with the Gods, or with the Wicca, is your
Honor, and woe to those who care not for the fetters they attach to
their souls by not keeping their word.
16. The Great Mother and Father would not have their children suffer
the indignities of oppressors for their sake, for what is within the
hearts of Their children is dear and true to Them. The Ancient and
Mighty Ones shall cause the balance to be made for those who desecrate
the Lord and Lady, Their temples, or Their creations.
17. Never shall you use Magick, nor the Craft, to cause harm, for this
is misuse of the Power, and it is not to be condoned. To cause the
death of another through the Craft is to require the death of the Self
in sacrifice.
18. Never betray any of the brethren, nor the lore of our people, for
you are all servants of the Gods, and must live by the virtues of
love, honor and wisdom. Let truth, loyalty and honor be your creed.
Let them be your guides, tempered by love and wisdom.
19. The Order of the Gods shall you keep, and within Their Circles
shall you walk. You should not say "I believe" when you doubt, nor
claim to obey the Lord and Lady's word when you never enter into the
Temple. You must not profess with your lips that which is not in your
heart.
20. Do not use the names of the Gods in negative or evil ways, for
They love and cherish Their children above all others. All others
They love, even those who know them not. Yet those who hate and curse
in Their name shall have the Mighty Ones take the measure of their
worth.
21. In any disputes between the children of the Goddess, no one may
invoke any laws but those of the Craft, or any tribunal but that of
Priestess, Priest, and Elders.
22. No one of the Wicca may do anything which will endagner the Craft,
nor bring any of the Wicca into conflict with the Law of the Land, or
with any of our persecutors.
23. Your magickal tools are channels to that which is most precious
and pure within you. Do not cheapen them by haggling their price
when you acquire them.
24. Never accept money for the use of the Power. It is sorcerors and
charlatans who accept money for their spells and prayers. If you
accept no money, you will be free from the temptation to use the Craft
for evil or unworthy causes.
25. You shall never take unduly from any human, animal or elemental
that which is not yours to take -- for if you steal from another, in
the end you will have to sacrifice something dearer to you in order
to attain the balance.
26. Show honor to all people, that they may look up to you, and
respect you, and their eyes shall become a mirror for your soul.
1177
27. Those who are of the Wicca shall not own slaves, for one person
may not own the spirit of another, for only the Great Mother and
Father own our souls. Nor shall you take as a pledge any person's
life, for to do so is to take upon yourself both a mill and a mill-
stone.
28. If a stranger sojourns with you, you shall do them no wrong; they
shall be as one of the Circle, born amongst ye, and you shall deal
with them as you would yourself.
29. Just weights and just balances shall be given by you, and just
value shall you give, and thereby receive threefold.
30. Your altars shall be kept clean, pure and holy, and all that is
brought into the Temple or the Circle shall be cleansed and blessed,
for the joy of the Gods, and of the Wicca.
31. A clean mind should have a clean body. You should keep your body,
your clothes, and your house clean, in honor of the Mother, who gives
these things to you.
32. Let none die without honor, without love, without respect, unless
their actions have decreed otherwise.
33. You should not couple together if it shall cause pain, jealousy or
deprivation to another by doing so. Union for malice or evil reasons
such as these upsets the balance, and the Lords of the Universe shall
make adjustments accordingly.
34. Let those who would love, and would be as one, and bear child, be
handfasted. For the sharing of love in this manner is beauteous, and
love's union in the energy of the Gods, and the heritage of the child.
It is important for children to know and to identify with those who
brought them here.
35. The Law of the Goddess is that none of the Wicca shall take and
wed someone who they do not love, whether it is to harm another, or
for some form of material gain.
36. Remember that your children are Goddess-spawned, and are free
spirits. You do not own nor control them. They are your brethren,
come to visit for a while, that they may share in the vision of your
love and wisdom. Let each parent realize that although they may teach
and guide with love, the child shall also teach the parent, and aid
them in their growth and lesson
37. The etheric web and energy vortexes of the earth are in constant
flux and motion to adjust to the needs of the planet. The sacred
trust of the Wicca is to create and to maintain centers of light and
knowledge, using the magick of the divine spark within us to focus and
channel the forces of the Universal fire. And these are the channels
established between the worlds of the stars and the realms of the
earth, bringing in and regulating the spirit flames which energize and
activate all life forms. Thus we tend and guard the threads of
creation, and we weave the patterns of life and manifestation in an
ever-evolving tapestry.
1178
38. Never use your heritage or position for self-glorification or
gain. Respect your magick and our ways. We must always recognize that
while others may look to us to lead them, they too are our guides.
1179
39. Keep yor body strong, your mind keen, and your purpose pure, for
within your being you shall channel the Power, and it needs to be
strong and pure. And these are the keys to the path of Oneness, and to
communication with the Gods. Yet first you must learn to speak to
Them in such a manner as They can comprehend you. For the children of
the Wicca must aid the Gods, and work with Them, otherwise the Gods
cannot aid and work with you. Ever remember that the Priest and
Priestess are the living representatives of the God and Goddess
Forces, and likewise that all humans carry these forces within them,
though they may lie dormant and unawakened.
40. As the Great Mother and Father come unto one another and create
with the pure vibration of Love-Wisdom, so should you strive to make
your Temple pure in vibration, and thus a fitting place wherein you
may invite the Gods. Thus, your Circle should always be duly purified
and cast, and likewise, those who would use the gateways and travel
the Circle between the earth and other realms should also be duly
prepared and purified.
41. The Goddess hath said, "I shall not carry thee, yet neither shall
I hinder thee, nor keep thee from having the same opportunities as all
of my children. Thou art free, yet thou shalt not be coddled like
babes in the storm. If thou hast true devotion within thee, then all
obstacles may be overcome."
42. The laggard is but half a person -- and though half is better than
none, the whole is twice as good as the half. Those who do not work,
or who lack the will and desire to learn the ways of the Gods, unto
them is said, "The Ancient and Mighty Ones shall not keep thee within
their house, if ye learneth not."
43. A sanctuary you shall make unto the Gods, that They may dwell
amongst you. And you shall fashion it to the best of your ability,
according to all tha your Elders shall show you, and pure energy shall
you place therein.
44. An altar shall you make to unto the Lady, and you shall make due
reverence unto Her, for every place where She is exalted, She will
come
to you and bless you. And you shall fashion your altar out of wood or
stone, and burn incense and candles thereon, at the proper times, in
observance of her ways.
45. You should set aside at least one day during each moon unto the
Goddess, and on these days you shall do Her work; and on those days
She shall renew Her children and bless them.
46. Learn to build your own Temple, and to craft your own sacred
Circle, and all the tools that are used therein -- for to be a person
of the Craft is to be a person of consequence.
47. Let each of you inscribe your own record of our ways and teach-
ings. For the course of each Wiccan should be charted, that the
patterns of their life-web may be made known and utilized. Let each
Wiccan start their Book of Light with the teachings and lore of their
tradition, yet let it also contain the rites and ways of each in-
dividual, which are the harvest of each child of the Wicca, to use the
wisdom of their heritage as the seeds of their own wisdom. Thus shall
our lore and knowledge continue to grow and unfold, like a beautiful
flower.
1180
48. It is right to study and to understand the sigils, statues and
stories of the Gods, for they shall guide your thoughts to Them, and
They shall hear them. Yet you must ever remember that you worship not
the sign nor the statue, but the Gods which inspired them.
49. If your Circle owns any land, let all guard it, and help to keep
it clean. Let all justly guard all monies of the Circle, as well as
the rights and property of all members of the Circle.
50. If any Wiccan truly labors, then it is right that they should have
their just pay. This is not considered the taking of money for the
Art, but good and honest work. Yet if any Wiccan works willingly for
the good of the Craft, or for their brothers and sisters without pay,
then it is to their greatest honor.
51. If any Wiccan should deny themselves some pleasure or material
indulgence in order to do service in the Circle, this person shall be
blessed and remembered. For those who give for the greater good of
all shall have their spirit uplifted.
52. Know also that if you gift the Lady's Priests and Priestesses, or
Her Circles, this is an offering made unto the Mother Herself, for a
true Priest or Priestess strives always to do Her work, and to be of
service to Her children, so to honor and respect them is to honor and
respect the Queen of All.
53. And the offerings which are considered the most pleasing to the
Gods are these: the fruits of the orchards the scents of the trees and
herbs the metals of the earth the waters of the earth the flowers of
the meadows and the milk of all mothers. Yet offerings of labor or
money are honest too, and these will also be accepted -- moreso if you
work with love in your heart, for always there is work to be done for
the Gods, and service to be given to the children of the Wicca.
54. If your offerings are made to restore the balance, it must by of a
nature that it not offensive to the Gods. It must be of value, yet
given with a free heart. Thus shall the harmony be restored. If your
offerings are given with a heart filled with love and devotion, or are
of service to the Gods, or to the Craft, then shall you receive
blessings manifold.
55. And when you make an offering unto the Gods, you should offer it
thru the most proper medium, at the proper times, and in such a manner
as to make it acceptable. Any and all remains of the rituals shall be
consumed in the fire, or buried within the Earth, as a way of retur-
ning to the Source all that we use in the observance of our ways, thus
ensuring the continuity of the cycle.
56. All may use the Craft to help and aid them, or for the advantage
of their Circle, or the Craft -- yet only if you are sure that you
harm none. Let each Wiccan and Circle always debate these matters at
length. Only if all be satisfied that none be harmed in any way, may
the Art then be used. If it is not possible to achieve your ends one
way, then perhaps the goal may be achieved by actng in a different
way, so as to harm none.
1181
57. Throughout the world it has been many a year since Wiccans have
been burned. Yet misuse of the Power might raise the persecutions
once again. So never break the Laws, however much you might be temp-
ted, and never consent to their being broken. And if you know they
are being broken, then you must work strongly against it.
58. In days of old it was decided by the Mighty Ones who came before
us that the Art might be used to restrain others from harming the
Craft or its children, yet only after great consultation with all
members of the Circle, and only then to deflect or to constrain them.
59. And such were the ways of the Lady that She brought us forth in
joy, and such were the Ways of the Lord that His reign gave all life
pleasure. Offer love in your worship and all shall be joyous in
beauty.
60. In the dimly remembered dawn of ages past, the Wicca were truly
free. Then, in Atlantis came the Age of the Misuse of Power, followed
by the Ages of Persecution and Suffering. Thus the people of the
Wicca hid themselves and cloaked their knowlege, and wove veils of
secrecy and silence. And this is how the Ways of the Wicca have been
preserved through the time of darkness. Yet much of the ways of our
people were lost to the ignorance of others.
61. Yet the cycle spirals ever on -- and the Age of the Earth Mother
once again draws nigh. We must be strong -- one with our birthright,
and one with our Gods, if we are to bring forth the balance. Those
who would harm us, or attempt to enslave us, we must overcome -- yet
only through light and love, and never through violence or the evil of
chaos. And through our efforts the time of our people will come into
being once more. In the times which lie ahead, there lies much work
to be done, so that once more the cycles of life are drawn to the path
of light, and the balance acheived through the power of love.
62. In order to bring the ways of Light and Love and Life to the
peoples of the Earth, our secrets are slowly becoming secrets no more,
and it is good that this is so -- for the age of shadow and secrecy is
passing. Yet the sharing of our ways needs always to be guided by
wisdom and by love. Let our rites and our mysteries be kept sacred.
Let no one defile our worship or our heritage. For the defilement of
our ways is an honor loss to self, and for the Craft.
63. Let each High Priestess govern her Circle with justice and Love,
and with the help and advice of the Elders and the High Priest, always
heeding the messages of the Gods when they come.
64. Ever remember that although the Priest is the force with which the
Circle is built, the Priestess is the ruler therein -- for it is
through
her that the Goddess created the world, and all things therein.
65. The High Priestess will heed all complaints of all Pagans and
Wiccans, and strive to settle any differences between them with reason
and with justice.
66. Let each Circle of Light decide how it shall be known -- whether
by earthly name or magickal one. For each child of the Wicca knows
best the safety or dangers of their homeland.
1182
67. Let each Circle or Temple maintain and dedicate unto the Goddess
and the God all the things that are required for Their rituals, for
what is blessed in the name of the Gods rightly belongs to Them, and
the Priest and Priestess shall be the caretakers thereof.
68. Anyone of the circle who is of sufficient rank, and wishes to form
a new Circle, shall tell the High Priestess and the Elders of their
intentions. Members of the old Circle may join the new Circle when it
is formed, but if they do so they must leave the other Circle, unless
otherwise instructed. For it is the Old Law that each Wiccan may join
the Circle of their choice, yet their energy should not be divided
between two or more Temples.
69. The Elders of the old and new Circles shall meet in peace and with
respect, to decide the level of interaction and connection between the
Circles. Yet it is known that the splitting of a Circle often means
strife. So only if it is truly in a spirit of peace and harmony should
the Circles meet for the celebration of the Great Festivals.
70. None shall enter the Circle that have a sickness or an ailment
which may be passed on to the Lady's other children -- for to do so
causes harm to yourself, as well as to the others of the Circle.
Rather should the Healers go unto the sick one, that through the love
of the Gods they shall be made well and whole once more.
71. It has been judged lawful that if any of the Craft need a house,
or land, and none will sell, to incline someone's mind so as to be
willing to sell, providing it harms none and the full price is paid
without haggling.
72. In the matter of quarrels or disputes between the members of the
Circle, the High Priestess shall convene the Council, and inquire into
the matter. The Council shall hear each person privately, and then
both together. And they shall decide justly, not favoring one side
nor the other.
73. If an agreeable resolution cannot be reached, then that Wiccan
must leave the Circle, for a Circle of Light cannot be properly formed
where there is disagreement and discord. And when a Circle is not
properly formed, the energy within is either dissipated, or turns
ugly, festering like a hidden sore. So let them leave, but only with
love in their hearts and yours, for even though your paths may div-
erge, you are still all children of the Wicca, and there must be no
violence between us. Bear no grudges, hold no thoughts of vengeance,
for this will rot away the foundation of your power.
74. It has ever been recognized that there are some people who can
never agree to work under any others. At the same time there are also
people who cannot rule justly. To those who must ever be chief there
is but one answer: "Void this Circle, and seek another one, or if ye
be of sufficient rank, then form a Circle of your own." To those who
cannot rule justly, the answer shall be "Those who cannot bear your
rule will leave you." For none may come to Circle with those with
whom they are at variance, for to do so angers the Gods, and hinders
the Craft.
1183
75. Those that do wrong without knowlege shall be held innocent; those
that do wrong through carelessness shall be judged lacking in wisdom,
and dealt with according to the nature of the transgression. Those
who do wrong with deliberation and forethought shall be thrice punish-
ed, and the Lords of Karma shall lay low their pride.
76. Each person must make a balance for their words and actions, and
the judgements of the Elders should incline to try to make good come
from the injustice or wrong-doing. Many are the ways to restore the
balance, so let the judgements of the Elders and the Priestess be in
keeping with this.
77. Do not turn aside those who seek the ways of the Wicca for the
want of an offering or the lack of a robe. You are the servants of
the Gods, and the servants of Their people, and those that seek for
the Gods you must aid in their quest.
78. Of those who would inquire as to the ways of the Goddess, or who
wish to become of the Wicca, ye shall search their hearts, and even
into their spirits you shall look, as you are able. For the Wicca do
not look to acquire mere numbers. Let none be turned away if their
hearts are true, and their desire earnest.
79. The hidden children are like the strings of a harp: each one may
give a clear note, and when gathered together in sympathy and accord,
they shall give rise to a beautiful symphony. Yet when struck without
reason or thought, these notes may cause discord or disharmony.
Therefore the Gods decree to Their Teachers and Priests that all must
be taught to master their harp, and to pluck their strings with care,
that they cause no discord or imbalance.
80. Choose the Priests and Teachers of the Wicca with diligence and
with care. The qualities that you should search for within them are
Faith, Belief, Knowledge, Ability, Patience, Leadership, Humility, and
a loving nature -- for they must lead and teach the children of the
Goddess, and will thereby have the power to do great good, or to cause
great imbalance.
81. In practice it should be that the greatest of the Priests and
Priestesses should guide the rituals within each of the Temples of the
Old Gods, and truly you should be content with the advice and guidance
given by them. Yet ever it should be given so that it is clear and
understandable, for within the Temple each of the Wicca is free, and
thus they should be able to recognize and to understand our ways and
their implications. And those who cannot explain the inner workings,
or give just cause and reason for their decisions, may be questioned,
or the wisdom of the advice weighed.
82. Let the Priestess and Priest lead as long as they are able, and
their leadership be wise and strong, and to the benefit of the Wicca.
Yet if their health is ill-favored, or if the next generation needs to
try their hand, then let them have the vision and the wisdom to step
away from their position, and pass the duties of the Circle t o
another. Let them not become overly attached to the office, nor too
fond of the power.
1184
83. If a Priestess or a Priest should tire of their duties and char-
ges, then they may step down, but only after having trained and
acknowledged a successor. If a Priest or Priestess deserts their
Circle, then they have lost the right to ever lead again within this
life, so great a trust they have broken. If they should return to the
Circle within one turn of the Wheel, and are judged to have true
atonement in their hearts, new insight and growth, then they may be
forgiven, and allowed to return to the Circle, yet they shall worship
only, and hold no office or title. Leadership is a sacred commitment
and an honor, and they have shown that they cannot be trusted with
such responsibility.
84. Any Priestess, Priest, or Elder who consents to a breach of the
Laws regarding the use of the Craft to cause harm to others must
immediately be relieved of their office, for it is the lives of the
children of the Goddess which they endanger, as well as the honor of
the Craft.
85. The High Priestess may take a Sabbatical from her Circle, if her
personal life and duties require it, for up to a year and a day.
During that time, the Maiden shall act as High Priestess. If the High
Priestess does not return at the end of a year and a day, then the
Initiates of the Circle shall name a new Priestess. Unless there is
good reason to the contrary, the person who has done the work of the
Priestess should reap the reward. If someone else is named, then the
Maiden should continue in that office.
86. Each Priestess and Priest shall choose their own consorts, yet let
them be wise in the learning of our people, and thus others shall
abide by the wisdom of their choice. Yet if the Circle feels the
decision is ill-advised, or that they cannot abide and work in honor
and trust with that consort, then they may request a gathering of all
concernted to meet and to talk, and to resolve the balance with love
and honor. For only those who are pure and strong, keen and wise,
patient and loving, can effectively and properly carry out the duties
of a Keeper of the Circle.
87. Those of the Priesthood shall not neglect their mates, or their
children, or their house, nor anything which is in their possession;
nor shall the sick and the needy be neglected for the sake of the
Circle. Therefore let them adjust the one thing against the other,
that neither should suffer, and that which is given by the Gods is
treated with love and respect.
88. Long ago, at the time of Creation, it was deemed that the female
should hold the power of life-giving. And such was the male force
drawn to the love and beauty of the Creation of life, that he sur-
renders unto her keeping the force of his powers in the furtherance of
life. Yet the Priestess must always remember that the fuel of the
flames which light the fires within her Temple comes from the Priest.
Thus she must use the force wisely, and only with love, and she must
honor and respect he who is the activator of the Life Force.
HERE ENDS THE NEW BOOK OF THE LAW.
Published by: The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324
Ordering Information: Send Legal size SASE A small contribution
towards
printing/handling costs will be appreciated.
1185
THE NEW BOOK OF THE LAW
Commentary by J. Random Folksinger
I have to preface this by stating that I was first drawn to
this work by Leigh Ann Hussey, and reacted very negatively to it.
This will be my second time through these Laws, with comments that
are SOLELY MY OWN OPINION. I know that Lady Galadriel put a lot of
work (translate: sweat blood) into these Laws, and I am not attac-
king her or her work. Making my points without sounding negative
would have been nice, but I have not been very successful at this;
since several people have been asking me to put down *WHY* I didn't
like them, I felt that getting the project over with would be better
than struggling with a novel-length exercise in not offending anyone.
To Lady Galadriel: I, too, have sweat blood over a reconstruction
project similar to this (and I got lots of negative feedback, too).
My finished copy, which includes the old "Burning Times" laws as a
historical source or what to do when things *really* get bad, can be
had from Leigh Ann, Judy Harrow, or downloaded from WeirdBase in St.
Louis as "JRFLAWS.TXT". My heart goes out to you, but I am commenting
on your Laws from my head only.
Notes:
On the Preface:The Book of the Law, orLiber Al, which Lady G.
refers to as a primary source, is not the same as Craft law in most
traditions as it was written by Aleister Crowley; it is, therefore,
hardly a wonder why it was not found to be very pertinent by Lady G.
If, indeed, Lady G.'s Book of the Law was *not* Liber Al, it is hard
to understand where many of these Laws originated.
The Laws:
1. Form and Order? Ask a Discordianor Shamanic Craft type. The
Laws were created for guidance, as the latter part of this Law at-
tests.
2. Channels, and manifestation of the Source? This sounds more
like New Age Xtianity than Wicca. I should stop talking about the
flowers in the language, although they are disconcerting and very
distracting from the original goal of "readable, usable, and per-
tinent to the needs ..." I suppose I can just use the term "flowers"
as my way of saying that the language is unnecessarily complicated
when it really bothers me -- and most of these laws do fall in this
category.
3. Oh,no. Not the Xtian "Ye are as children"routine again. The
Gods, in my training, wish us to grow, not perpetually remain
children. To not test what they say is the same as channelling some
unknown spirit and believing everything he/she says. We are growing,
making the Gods proud, not belittling or mocking them.
4. This law isover-judgemental (something I am accusedof being
at times), and ignores the need for working with our shadow-side; I
suppose naivete is the worst I can say about this Law. I can easily
find better in Marion Weinstein's POSITIVE MAGIC...
1186
5. The "Mothership"routine smacks of CloseEncounters, butother
than the children routine and some language problems, this one isn't
too bad -- but isn't there something in an initiation ritual about
us and the Gods being the same "but for a difference of power"? I
would think Brothers and Sisters of the Gods would be better ter-
minology -- feminists are welcome to reverse the wording.
6. Hmmm. Sounds liketithing to me. While it is certainlya good
idea, we give back to the Gods all the time -- this would be making
the meaningful ritual a mechanical one. Sustain its Priests and
Priestesses? Paid (or fed) clergy? Shades of Paul! This part would
still work in my tradition, since we are all priests and pries-
tesses, but I know some that are different...
7. I can't see the purpose of this Law, and know of no cor-
responding Law in the Laws I have come across. It sounds like the God
of the Xtians again, making people the way they are and then judging
them for being that way.
8.A direct statement wouldbe better. Who do you know in these
times that goes around weighing silver? Is this a modern metaphor?
I don't think so.
9. Does not parse. Sounds good, though...
10. This soundslike it's setting up theteacher as infallible--
shut up and listen. Also, while I hear Karma used frequently in
Craft discussions, it is because it is a useful concept for us;
however, this is the first time I have seen the Lords of Karma
enthroned in Craft Law.
11. I could have taken the Golden Rule in one of its permuta-
tions, but this is much more akin to the concept of "Sin" than that of
Karma.
12. "You must not be a teller of tales..."? What, we areto
have no Bards in the Craft? If this law means that gossipping is
not a good thing, why doesn't it say so? And "must hold no malice"
indicates that we are not allowed to be human again -- true, it is
better for the Craft that we all be as a loving family, but there
are otheR ways to deal with the problems caused by personality
conflicts than to outlaw legitimate feelings.
13. Flowers. Old Law. (Meaning that, other than difference in
wording, this is the same as the "Old Laws", i.e., Lady Sheba and
others.)
14. Oh, boy! Priestess Knows Best (and will be happy to be
responsible for *you*). If someone asks me a question, give them
the straightest answer I can, and without phoning up my Priestess for
permission to do so. I am a trained, adult Witch, and am capable both
of making my own decisions *and* taking the consequences for making
a wrong decision. The "You must not put stumbling blocks..." sounds
like the old parental admonishment, "Don't put beans in your ears."
The Xtians have enough stumbling blocks of their own; I don't
think ours would even be noticed, and so are unnecessary.
1187
15. The key words are in the Preface: readable, usable, and
pertinent. "Fetters" and "woe" are not very meaninful words in this
half of the 20th century. Not sure about the use of "souls",
either, since that seems to be mostly a xtian concern. Remember,
Lady G. said that she reworded some of these laws "to make them
clearer and more understandable". I think she missed here.
16. Sounds like"Trust in God; Hewill provide." Where is the
Craft basis for this Law?
17. Ifyou killsomeone magickally,accidentally orotherwise,
you should be sacrificed to atone for it? My Goddess demands nothing
in sacrifice. It would be far better to get into therapy and see how
you could forgive yourself and help others to forgive you (I'm using
"forgive" as a psychological, not religious, term). No problem with
the first sentence.
18. Could be said more clearly.
19.The source for this, especially the final sentence, seems
to be Jesus in Revelation. "Many say, Lord, Lord, but I know them
not..." etc.
20. Sounds like, "Thou shalt not take the name of the Lord,thy
God in vain". Either that is what this law is saying, or it needs to
be clearer.
21. Old Law. I would have worded it, "In any disputes among
the Wicca..."
22. Old Law.
23. To me, mymagickal tools are channels between whatis within
me and what is outside of me (on the magickal planes, which
frequently intersect with the planes of reality). Still, Do Not Haggle
is Old Law.
24. Old Law, except for the semantical substitution of
"Power" for "Art" and the use of the judgmental terms "evil" and
"unworthy".
25. "Thou shalt notsteal"? Hinted-at consequences are unneces-
sary.
26. I don't understand "Show honor" as a phrase, and the last
phrase is not comprehensible to me.
27. "Those whoare of the Wiccashall not own slaves,"-- good
idea, although I have never seen it included in Craft Law. The rest
of this sentence is again unclear and/or unnecessary justification.
"Nor shall you take as a pledge any person's life,"; well, the Laws
of Karma (if you accept them, which these Laws purport to) demand
otherwise from time to time, and again, this has not been found
necessary in any other set of Craft Laws I have seen.
1188
28. Thisis the second time the Golden Rulehas been quoted in a
faulty permutation. "If a stranger sojourns with you...they shall be
as one of the Circle..." What, we're going to invite total strang-
ers into our rites just because this Law says so? There are
enough Laws that contradict this already. This doesn't sound right.
29. This came straight out of Leviticus, and also exists in
Baha'i law in a slightly clearer form. It's nice that We're getting
ecumenical, but what is the need for this in Craft Law? The Threefold
Law applies, and is easier to understand.
30. The Good Wiccan Houskeeping Seal is required for Circle?
31. Not a Wiccan Law. "Cleanliness is next to god/dessliness"
would be a shorter way of phrasing this. Although the old customs
(NOT laws) require bathing prior to a ritual, even that has been
used to "find" Witches with in some areas (they're clean and smell
nice -- they must be seducing our men for Satan!).
32. Not Law, but a start; Ibelieve none should die without
someone having cared for them; and that death with dignity is the
hoped-for ideal. Many of you already know that I'm initiating action
toward Pagan hospice, funeral, and cemetery care. The judgement
about "their actions" is for the Dark Lord to make.
33. ThreefoldLaw is all youneed here. Anythingelseis moral
judgement.
34. Amendedversion: "Let those who desire union asa couple (or
other forms as might be desirable, such as a triad or a group relati-
onship) be handfasted, sharing their love in a manner they and the
Gods find pleasing." Children are not necessary for shared love
(and often separate the parents from their mutual desires), and
there is no need to deny handfasting to couples not wanting childr-
en. I also am not certain that this needs to be a Law.
35. "The Law of the Goddess isthat none of the Wicca shalltake
and wed someone who they do not love." Period.
36. Not Law. Also uses "brethren", another male term. (Anyone
who has read my revision of Gardnerian Craft Law should have noticed
the near-total lack of gender terminology.)
37. The first sentenceis incomprehensible, immaterial, orboth.
This law is very flowery, and I would love to know what Lady G.
extracted it from.
38. Old Law:"Never boast,never threaten..." seemsto be theroot
here - and is much clearer in that form.
39. The concept of magickal purity is one of ritual magick,
not the Craft. This Law is, in letter and spirit, one of ritual
magick. While some traditions of the Craft do get into ritual magick,
that still does not make this "proper" as Craft Law.
40. Old Law was both clearer and less "new-agey".
1189
41. WHERE hath the Goddess said these things? Nowhere in my
tradition, and they sound more like things She may have
said in circle -- certainly no need to canonize them.
42. Back to Leviticus. This is far too judgemental for any
tradition I am familiar with. There also seems to be confusion between
"work" as in make money and "work" as in learning and teaching the
things of the Craft.
43. A sacred trust? This explainswhy Grove of the Unicorn
built a sanctuary in Georgia, but I have never seen this
expressed as a requirement. Most traditions are not getting over
being hidden; this Law requires total openness. I think it's danger-
ous to do this in most areas, and having the Goddess decree (here)
that we should do something that could harm Her Witches (something
She expressly forbids us to do in the Old Laws) doesn't feel right.
What is the source of this one? It appears to be the inner feelings of
some Witch or Witches, which is not good enough to pass off as Craft
Law.
44. While Ihave been taught this, it wasunder "What We Do"
rather than "The Law". The style of presentation sounds too much
like what YHWH would have written as a law rather than the
Goddess I know...
45.Am I readingthis wrong, oris this saying "Honor the Sabbath
and keep it holy"? We need to set aside a whole day(s)? I don't
think that's realistic in these times, although it might have
been in paleolithic times.
46. Not necessary. Any teacher will give you this information.
47. Definitely flowers. Let each Witch keep a book (she even
dropped the "in their own hand" part). What else is necessary?
48. Clumsy, with toomany "they"s in spots;How about, "Studythe
signs of the Gods in all their forms; these shall guide your thoughts
to the Gods and the Gods will take notice of you. Turn your thoughts
and worship to the Gods, not the signs and statues of them."
49. Theoriginal here says"If *any* inthe Craft ownsany land..-
.guard all monies of the Craft..." thus widening the circle of love
beyond just the Circle you are a part of.
50. Old Law. I feel this could be done a bit more clearly.
51. Extremely Crowleyian in content, where the content
can be determined. It sounds like it is favoring asceticism "for
the good of the Craft...". Unclear rules like this have led to
excesses in other religions they have appeared in.
52. NOT CRAFT LAW. Paul wouldhave loved to have this kind of
law as stated by Christ, but it wasn't true then and it isn't true
now. IF WE'RE NOT SUPPOSED TO TAKE MONEY FOR THE ART, HOW COME WE CAN
BE ALLOWED TO TAKE GIFTS?????
1190
53.Taken as an extension of#52, this law repulses me; however,
having deleted #52, and deleting "offerings of ... money", it could be
OK. But it is totally unnecessary unless you're trying to set your-
self up as the First Church of Wicca, N.A., complete with Xtian
abuses of power. In any loving circle, poeple will bring the
incense, or the cakes and/or wine, or work together on building a new
altar. This is already covered in the laws above, though.
54. Harmony will be restored by working toward harmony, not by
donating to your favorite non-profit Temple. Again, the emphasis on
giving makes me think of televangelists ("I need to make the
payment on my Inspirational Cadillac"). I don't know what problems
Grove of the Unicorn has been having in keeping up their payments on
the land or whatever, but their problems should not be used as a
lever to change Craft Law (if indeed this is the object of these
laws).
55. Once more, this law either comes out of ritualmagic or
televangelism (or both). Every Witch should know (or know how to look
up) the proper times for a ritual, and should be able to offer it
up themselves ("thru the most proper medium" could mean "Pay the
Priestess" or it could mean "use the right tools" -- if it is *not*
intended to mean the latter, then this law has no basis in the Craft).
56. Old Law, and one of the most important Craft Laws.
57. Separating this Law from the previous one causes a minor
problem -- it now becomes "Never break the Laws" (and there are some
dillies in this set) instead of "Never break *this* Law".
58. The "Mighty Ones" decided for us "in days of old" that we
cannot use the Art against anyone? A shirking of responsibility is
again evident. While the same precept occurs in my set of the Laws,
it is obviously a decision made in the light of persecutions, not
something decreed from on high.
59.Sentence fragments. (sic)This is asubject that isnot in the
Laws (but is in the Charge of the Goddess, without the God's side of
things).
60. Why do we need "thedimly remembered dawn of ages past" and
Atlantis to make this point? This is the only version I've seen that
goes beyond remembered history.
61. Should be combined with #60, and have more of the
excessive verbiage dropped. Oh, no! Not another cry of "the evil of
chaos" again! How can these people even *talk* to Discordians?Any set
of Laws that is intended to be Craft-inclusive must not include
value judgements, especially using the words "good", "evil", and
"chaos". This law seems to be wishing for the time when we were in
power; every set of Laws I've seen prior to this one would settle
for a time in which we are tolerated or accepted.
1191
62. I don't understand what this is trying to say -- it seems
to fluctuate between "No more secrets", "Only a few secrets", and
"Don't tell anybody anything". Since all three of these have been
expressed above, I'm not sure this law is needed; it hardly even adds
to the confusion.
63. The change from "always heeding the Messenger" to "always
heeding the messages" is a little dangerous, but otherwise, this is
Old Law.
64. This law sounds pretty Gardnerian in tone, but it does not
agree with Gardnerian myths -- i.e., while Goddess created everyth-
ing, she did not create Death itself. Life without Death offers no
regeneration, as Life could not continue on its own; the God was
outside of Her creation, and so He had things to teach Her about
Death. (Those of you who prefer Starhawk's version of this myth are
TOTALLY ignored in this law.)
65. I thought anHPs was only concerned mainlywith what happens
in Her Circle -- this Law seems to state that She is concerned with
an unstated, but large-sounding, community. Other than that, this is
Old Law.
66. I don'tthink this needs to be in the Laws, but it's a good
idea for each Circle to consider.
67. This seems to be based upon the Old Laws' "If any in the
Craft has any land...", but it does take that additional step into
demi-deified clergy. I wish I knew whether Grove of the Unicorn was an
authoritarian structure or not, but these Laws go a long way toward
making its sound like one. (I'm not sure this group could "pass"
Isaac Bonewits' Cult Danger Evaluation Frame after having read this
many of their Laws.)
68. Aha! Almost OldLaw, and a"Burning Times" law!This is still
a good Law, but it was formulated to keep anyone from knowing more
than one group to "give away" if they cracked under pressure of
Inquisition.
69. Old Law; probably should be included in #68.
70. Are wetalking about pneumonia, herpes, ora cold here? You
can do a lot better healing work *in* Circle (in my experience) than
outside of it in many cases, and any Witch can decide for her/him-
self whether they are too sick to be in Circle and ask (or not ask)
for healing. I suppose I find this law too judgemental, or too gen-
eral.
71. Old Law.
72.There is nodefinition of Council given (the "Old Law" says
"the Elders"), and the "Old Law" states that either the High Priest
or the High Priestess can convene the Elders (useful if the HPs is out
of town...) Otherwise, Old Law.
73. Generally, Old Law.Some of therestatements aredifficult or
unwieldy, but no real problems.
1192
74. Old Law.(Actually, a bit of another Old Law is grafted
in for clarification, but it doesn't hurt anything.)
75. In conflict with English(/American) Law, "Ignorance is no
excuse," includes threefold law (which is NOT included in the Old
Laws), and throws in the Lords of Karma again; rephrased, this could
be an excellent law or rule, but I do not recognize a single source
for this one. Some ritual magic, a little Hinduism, no Craft per se.
76. Nice thought; sounds like a personal addition.
77. As above, the "want of an offering" is not an issue in Old
Law; the "lack of a robe" has never been discussed, since most groups
I am familiar with generally work skyclad or negotiate the issue.
Personal addition?
78. Nice thought; sounds like a personal addition.
1193
79. So many flowers that (I feel) most would miss the point. I'm
afraid I did, and I'm a musician.
80. Sounds likethe Apostle Paul. The qualitiesI was taught to
look for in a High Priestess were caring, leadership, patience,
ability, and knowing when to ask for help. This cuts out faith (some-
thing Goddess says in Her Charge is not asked for) and belief (some-
thing she wouldn't be in Circle without). More flames on the topic of
children.
81. Source? Sounds clergy-like to me...
82.Old Law states that arequirement of being High Priestess is
youth; while this is not easily practiced in all covens, going to the
opposite extreme is probably not much better. My personal experiences
have been in covens where everyone takes their hand at practicing HP
and HPs, with the HPs acting more like organizer and running coven
meetings.
83. Ouch.Based upon Old Law,this Law removes theaspect of Love
as an excuse (or Glands, if you like the Wombat Wicca version) -- and
demands both judgement *and* atonement for a HPs who has left and
come back -- even uses the judgemental term, "deserts", in dealing
with the issue. The Old Law may have its drawbacks, but is a much
better guide (I feel) than getting nasty about it. Oooh, they don't
even get to hold office again! Many things are sacred, and certainly
being High Priestess is one of them, but in my teaching, Love is a
higher ideal, and the Craft has always allowed for it.
84. Old Law, with flamesas above. "It isthe lives of all ofthe
Craft they endanger." Honor is still undefined in this context.
85. The useof the word,"Sabbatical" is cutein this context,but
this should be a part of #83 rather than separating them out.
Also, the phrase, "the Maiden should continue in that office" confuses
the reader as to which office -- the law has already stated that she
should reap the reward; does election of another person invalidate the
election? It should read, "...the Maiden shall be the Maiden for the
new HPs."
86. This is a new idea, and probably a good one:the Priestess
and the Priest need not be the consort of the other, but are select-
ed each by the coven or circle and are free to choose their own
consorts. The one possible negative I can think of concerns the few
times when Great Rite is held, and the feelings of their consorts on
this matter. But then it lets the coven decide whether the choice
was right nor not! If we're dealing with private lives, let them
remain private. Based on Old Law, except that in Old Law the
Priestess is chosen and She selects the Priest. This law again
contains too many value judgements -- if you need a perfect person
to run your circle, you will never meet.
87. Adapted from the Letters of Paul the Apostle, not the Old
Laws. It is nice to state that we should be responsible for oursel-
ves, but that is a part of being a Witch (oops, by these Laws,
Witches are only children, so I suppose making "those of the Pries-
thood" adults is what this law is about). This also seems to state
(per Xtianity) that their mates, children, and house are all posses-
sions; hardly a feminist or Craft perspective.
1194
88. Reverse Xtian. Extremely sexist, andno more or less bad
than making the Man ruler of the world.
THE NEW BOOK OF THE LAW is published by:
The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324
To order, send a legal size SASE. A small contribution
towards printing/handling costs will be appreciated.
These comments have been made by Gerald L. Bliss, who is also
known as J. Random Folksinger.
1195
Aporrheton 5
The Craft Laws
(Marked 4/73 by Judy Harrow; author not noted)
ManytraditionsabouttheCraft arescatteredthroughoutrecent
books; a sizable bunch is the 161 "Craft Laws" you can find in Lady
Sheba or in June Johns. Many of these traditions are merely defini-
tions of what the Craft is, and so of the context within which the
other traditions should be understood; they are "true" merely because
(and insofar as) they are internally consistent. In contrast, some of
the other traditions seem to be shrewd, hard-won observations about
how psychic energy (as dealt with in the Craft) seems to work, and
THESE are the important ones.
The psychicreality that these traditionsconcern has been
called by many names: spiritualists call it "the upper astral plane";
Jungians, the "superconscious"; the Bhagavad Gita, "the True Self";
many mystics, the "godhead"; Isaac Bonewits, the "Switchboard"; and
very much so on. Any such name is an attempt to map (part of) a
psychic reality that seems all too willing to accomodate itself to any
map you use, and you will get nowhere in trying to understand that
reality if you don't keep its Plasticity firmly in mind. In the Craft
we conceive that reality as the Goddess (as #11 below states); She is
both very real and a metaphor. She is real because human energy goes
into making Her real; She exists as a "thought form on the astral
plane," yet She can manifest physically whenever She wants to. She
does not exist independently of mankind, but She is most thoroughly
independent of any one person or group. (And precisely the same is
true of any concept of divinity that people put energy into maintain-
ing.) She is a metaphor because, great though She may be, She is
finite, like any other human concept, whereas reality is infinite. And
why do we need the Goddess, or any divinity at all? Because the human
mind seems unable to grasp an undifferentiated infinity. By creating
our own divinities, we create mental steps for ourselves, up which we
can mount, toward relizing ourselves as divine.
TheCraft Laws,then, arenot "13Commandments" fromon high;
they are merely unproved hypotheses about how SOME psychic reality
seems to work. They should be treated like any other hypotheses:
respected as being the best guesses going, but continually tested to
find out how valid they are and to generate better guesses. Naturally,
you cannot test them by breaking them, any more than you can test the
law of gravity by jumping off a ten-story building. Instead, you draw
conclusions from them, or base predictions on them, and try workings
to see if the latter hold up. The 13 below are ones that have held up
so far under such testing; some we had in an earlier set of 13 did
not. In compiling this set, I culled through all the traditions I
could find, picking out especially (or thinking up) the most general
statements, which would include many of the other traditions as
special cases; you should be able to spot examples of this by careful-
ly comparing Aporrheton 10 with this one. Certain of the laws here
(the ones typed in all caps) seem necessary and reliable to us, and we
will not tolerate any bending (let alone breaking) of them, for the
reasons discussed under #12 below. Many of the rest are here, not
because we understand them, but because we don't.
1196
I always approach traditional occult systems (astrology, the
Tarot, the Craft, etc.) on the assumption that they consist of a
terse, ultileveled coding of hard-earned information about something
real and important. It is almost as silly to think you've discovered
everything such a system might mean as it is to think it meaningless.
The only way to find out what such a system means is to get in there
and work with it until you speak its language fluently. Then you will
likely find (at least, this has been my experience) that the system
gives you a map of reality, but of many places, not just one place,
that it gives you a way to work with classes of realtionships that
hold for many different kinds of people, things, and situations. That
is, these traditional systems are very much like nonquantitative
algebras or calculi; a symbol in one of them is not going to have an
invariant and simple meaning, or even the same meaning in two dif-
ferent contextx, anymore than X is going to have the same numerical
value in two different algebra problems.
It therefore seems safest to keep these Craft laws whose
meanings are not obvious in mind, and hope that further "experiment-
ation" will shed some light on them. Of course, to get any results at
all in dealing with psychic phenomena, you have to be optimistic and
openminded. If you already hold a firm belief that you know what the
Craft Laws mean, or that they are "Absolutely True," or the opposite,
then your mind is closed, and you can't learn anything new. That is,
you're not supposed to "believe" in the Craft Laws, or memorize them;
you're supposed to UNDERSTAND them, else you've missed the whole point
of why we have them.
1. YOU CANNOT USE THE ARTS OF THE CRAFT TO CREATE OR INCREASE BAD
KARMA, EXCEPT FOR YOURSELF.
2. YOUMAY NOT USETHE ARTS OF THECRAFT TO AFFECTANOTHER PERSON
IN ANY WAY, UNLESS YOU HAVE THAT PERSON'S EXPLICIT PERMISSION.
These two are best discussed together, since they replace the
inadequate statement one often finds that "You may not use the arts of
the Craft to work malevolent magic." Notice that the first one says
"cannot," being an observation of fact, wherease the second says "may
not," being a statement of ethics.
Thefirst lawstates that,INTHE LONGRUN, youcan harmno one
but yourself. You cannot benefit from trying to harm another, because
you are part of the fabric of reality, not separate from it. You get
whatever you give, because getting and giving are the same, just as
the trough and the crest are the same wave./ If you set up a pattern
of nasty, callous selfishness around yourself, that is what you have
projected onto the world, and that is all you will experience. If you
act out of genuine affection and concern for others, you receive their
affection and concern as well. The psychic (or life) field seems to
have a single polarity: to create positive effects for yourself, you
must create positive effects for others. And this observation applies
not just to the arts of the Craft, nor to all the psychic arts, but to
life in general.
1197
Now, whatthe second law pointsout is that itis the OTHER
person's opinion that determines whether the effects of what you do
are positive or not. This law is the equivalent of the Craft's version
of the "Golden Rule": "Do unto others not as YOU wish to be done
under, but as THEY wish to be done unto--for their tastes may damned
well differ from yours." (Thus this law, most usefully, eliminates any
arguments over how one defines "good" or "evil.") It follows that you
may not do something for what YOU think is someone else's "own good";
you have no right to make that decision. You may not even work a
healing unless you have permission from the person to be healed; it is
unethical to hit an unprepared person with a jolt of energy. You may
work without prior permission for someone whose karma you are already
PERSONALLY involved with (as a mother for her child, a man for his
wife, etc.), but you may not accept anyone's opinion that another
would give permission if asked; no matter how close two people might
be, they neither own one another nor carry each other's karma, and so
cannot give such permission to another.
3. You cannot usethe arts of theCraft to win fame, fortune,
power, or any other sort of material or social advantage.
Thisagainis anobservation ofhow allthe psychicarts work,
not just those of the Craft. WHY they work thus is another question---
THAT they do work thus is well-known. Perhaps the simplest explanation
is that if your major motive for working is (or becomes) a desire for
fame, fortune, etc., you soon get into a headspace where psychic
abilities simply cannot function; many erstwhile psychics throughout
history have lost their abilities and become charlatans, because they
did not know this rule. You can (as many people do) make your living
by a psychic art, as long as you charge only enough to live comfortab-
ly by your society's standards; it is only going on a "power trip"
that would endanger your abilities. Similarly, doing trips on people
without their knowledge (or the magician's favorite project,
raising "demons" in order to control them) is another sort of power
trip, and will have exactly the same effect on your abilities. A more
traditionals Craft statement of this rule would be, "The arts of the
Craft are the gift of the Goddess; if you misuse them, She will take
them back."
4.You cannot usethe arts ofthe Craft forshow, in pretence, but
only in earnest, and only in need.
If youwork aritual, itwill haveeffects, whetheryou think
you want it to or not. Therefore you cannot "pretend" to throw a hex,
for example; the Lady does not recognize pretence. On the other hand,
you cannot work the arts successfully just because you WANT to, as a
head trip; the Lady won't cooperate. You have to need the energy or
the information for some real purpose, else you can't tap into it. (At
least, this is what meaning I have seen in this law so far.)
1198
5. The arts ofthe Craft can onlybe worked in acircle with at
least one other person of the opposite sex.
This "law" is actually just a set of definitions, though
important ones, as follows. (a) The arts of the Craft are defined as
those that will work only under these conditions; psychic arts that
work under other conditions are thus not necessarily part of the
Craft. (b) A coven consists of at least one man and one woman; it
cannot consist of all men or all women. (c) If you're working by
yourself, you are working as a magician, not as a witch--but you are
still obliged by your oaths to the Lady to observe the other Craft
Laws. (For more on this last point, see #12.)
6.A man must learn the arts of the Craft from a woman, a woman
from a man, except between parent and child.
Since#5 definesthe artsof theCraft asthose thatonly work
in the circle, obviously they can only be learned in the circle. If
you're working with just one other person, that person must be of the
opposite sex, else the arts won't work, and nothing can be learned.
Thus it seems logical that this tradition applies only to a one-to-one
teacher-apprentice relationship. If you're not in the circle, and/or
are teaching a mixed group of men and women, obviously there's no
problem. (This tradition MAY imply that the arts WILL work for two
women if they are mother and daughter, or for father and some, since
part of the key to the working, and the learning, seems to be the
emotional closeness between the two; consider section IV, last para,
in Aporrheton 10.)
7. You mustalways pay whateverprice is asked,without haggling
or complaining, when you buy something to be used for the
Craft.
TheGardnerian Craft Laws (sectionIV, para 4,of Apor. 10)
allow the arts of the Craft to be used to persuade someone to sell
something, as long as his asking price is met, but this would violate
our Law #2. In contrast, this law here is a safeguard against using
your psychic talents not-quite-consciously to take unfair advantage of
someone.
8. You cannot belong to more than one coven at a time.
Any two covens willlikely have rather different symbolic
systems for their workings, different understandings of the Craft
Laws, and so on. Trying to work with both would then tend to confuse
you, snarl up your communication lines to the Lade, and reduce the
efficiency of your learning and working. Of course, if two covens do
have identical systems (which could only happen if they shared a
common ancestry), they could be considered the same cove, for the
purposes under discussion here.
1199
Inits originalcontext (seesection III,Apor. 10),this law
seems merely an observation of fact: even if you're working with two
or more covens, you will only BELONG to one of them; your loyalty will
be with that one, and if there were a parting of the ways, you would
stick with it. Obviously, in time of persecution, divided loyalties
and disagreements could be a source of great danger, and would have to
be forbidden. Also, in a Craft structure where the High Priestess has
final authority within each coven, she would not much like having a
Witch she is trying to train be influenced by another Priestess. True,
these considerations don't apply to us, but they are valid as reasons
for the tradition.
9. None can coven with others they cannot agree with.
Statedthis way,this lawbecomes anetymological tautology,
for "coven" means "to agree" (or "to come together"). The more those
in a coven can agree on the interpretation of the Craft Laws, on the
symbolic system used for workings, on the purposes of the workings,
the greater the coven's effectiveness will be. Naturally, minor
disagreements will crop up regularly in a group of individualists;
they are not what this law concers. Rather, it applies to disagree-
ments (or bad interpersonal feelings) that are strong enough that they
are amplified by the group field, make the meeting unpleasant, and so
make it impossible for the coven to work. For this reason--not, one
may hope, out of mere in-group exclusiveness or arbitrariness--acoven
must select its members carefully for compatibility. Also, since a
coven is necessarily a "small group," many normal small-group proc-
esses will operate in it. These can be powerful, and emotionally very
heavy, but there's nothing mysterious about them. Don't mistake them
for something occult; that would lead you up a blind alley.
10. You must not betray the secrets that cannot be told.
Thesecrets in question hereare Her secrets,the ones dis-
cussed in the Caution to the Novices. Insofar as these Craft Laws are
simply observations of how psychic reality works (and it is for that,
really, that we should value them) then they are "self-enforcing" like
any other statement of fact. So what this law means is: (a) Don't
commit suicide; (b) Don't violate your own sense of your self-integ-
rity; (c) Don't "sell your soul to the devil"; (d) If you stick your
finger in a flame, you'll get burned.
1200
11. ALL POWER IN THE CRAFT COMES FROM THE GODDESS.
This lawis anotherobservation about howpsychic reality
works. The energy that is raised in the circle comes not from any one
person, nor from all the persons in the coven as individuals, but from
somewhere else: from the Goddess, or from some source ever further
beyond. Such energy, like all psychic energy, comes THROUGH you, not
from you; it is not your personal property, for you are merely a
channel for it, a custodian of it. You do "own" your body and your
individual personality, and you are entitled to the fruits of your
labors, but the energy is not yours to exploit for your own benefit,
for any human being could (potentially) learn to do anything you can
do. Therefore, although you have a right to earn a living, the Craft
is free to all, being a gift of the Goddess: you may not charge anyone
even a penny to be initiated into the Craft or to learn its arts. Of
course, you should insist on having your actual expenses covered; the
Craft Laws do not require you to operate at a loss or to coddle
freeloaders. But you may not make money from practicing the Craft as a
religion, and if you try, you will lose all access to the power. This
law also means that the only genuine initiations in the Craft are
those worked (though not necessarily directly) by the Goddess Herself.
That is, if you have the power from the Goddess, credentials from
other people are unnecessary, and if you don't have any power from
the Goddess, credentials from other people are useless. Hence there
can be no authority in the Craft outside each coven.
Thislaw alsoprovides anotherdefinition: anypowerthat comes
from the Goddess could be part of the Craft; so any poet who has
experienced the reality of the Muse is, to that extent, a Witch.
Conversely, any energy that cannot be conceptualized as coming from
the Goddess (and apparently there ARE such forms of the energy) is
definitely not part of the Craft. (The tradition that the Priestess is
supreme within the circle also appears to be a special case of this
law, insofar as only the Priestess can incarnate the Goddess.)
12. IFSOMEONE INTENDS TO HARMYOU, YOU MAY USETHE ARTS OF THE
CRAFTTO RESTRAINHIM FROM DOINGSO, BUT ONLYIF ALL INTHE
COVEN AGREE THAT HE WILL IN NO WAY BE HARMED BY THE WORKING.
No matterwhat the provocation,trying to harmanother will
only create bad karma for yourself. So, although you have an absolute
right to protect yourself, you must not retaliate. As is said in K'ung
Fu, "Solve the problem, no less, no more." The reason why the coven
must discuss the situation and agree on the workings is twofold: (1)
to allow cooler minds to prevail, for it is when one acts on impulse,
out of anger, that one is most likely to overstep the line between
self-defense and aggression; and (2) because those in the coven,
having taken an oath to help one another, and being linked by the
generation of the group psychic field, will all share to some extent
in any bad karma generated by any member's misuse of the arts. If you
are one who can only learn the hard way, say, by sticking your finger
into a flame, you are of course free to burn your own fingers--but NOT
if you are holding someone else's hand, which is exactly the situation
if you belong to a coven. For its own self-preservation, a coven must
therefore retain the right, as a last resort, to expel (and cut loose
from the karma of) any member who persists in interfering in other
people's lives without their permission or, of course, who attempts
even blacker workings.