Descent Of The Goddess
Copyright 1993 Durwydd Mac Tara
(With special thanks to G. B. Gardner, Freydis Vasa,
Julia Phillips, and Pyrocanthus Basileus)
In ancient times, our Lord,the Horned One, was (as hestill is)
the
Controller, the Comforter. But men know him as the dread Lord of
Shadows, lonely, stern, and just.
But our Lady the Goddess oft grieved deeply for the fate of her
creations as they aged and died. She would solve all mysteries, even
the
mystery of death, and so journeyed to the underworld.
The Guardian of the Portals challenged her: 'Strip off thy
garments,
lay aside thy jewels; for naught may you bring with you into this
our land, for it is written that your True Self is the only fitting
adornment for those in the realms of Death.'
So she laid down her garments and her jewels, andwas bound, as
all
living must be who seek to enter the realms of Death, the Mighty One.
Such was herbeauty that Death himself knelt,and laid his sword
and
crown at her feet, and kissed her feet, saying: 'Blessed be thy feet
that have brought thee in these ways. Abide with me; but let me place
my cold hand on thy heart.'
And she replied: 'Why do you cause all things that I love, and
take delight in, to fade and die?'
'Lady,' replied Death, 'it is age and fate, against which I am
helpless. Age causes all things to wither; but when men die at the
end
of time, I give them rest and peace and strength, so that they may
return. But you, you are lovely. Return not, abide with me.'
And she replied, 'Nay, I love theenot and I am needed in the
world
of the living.'
Again Death knelt, and kissed her knees, saying: 'Blessed be thy
knees that kneel before the Altar. Abide with me; let me place my
cold
hand on thy heart.'
And she replied, 'Nay, I love thee not and I am needed inthe
world
of the living.'
Death (still kneeling), kissed her on the womb, saying:
'Blessed be thy organs of generation, without which none of us would
be.
Abide with me; let me place my cold hand on thy heart.'
And she replied, 'Nay though I feel the beginnings of love for
1923
thee, I must return to those I fully love in the world of creation.'
Deaththen stood, and kissedher on thebreast, saying: Blessed
be
thy breast, formed in strength and beauty. Abide with me; let me
place
my cold hand on thy heart.'
And she replied, 'Nay though I feel love for thee, I must not
abandon those I am responsible for, in the world of creation. I cannot
do this thing, better you would return with me.'
'Lady,' replied Death, It cannot be so. If I were to leave my
realm, and abandon those who seek their comfort and rest with me, then
the Wheel would no longer turn. Age and weakness would overtake those
whom you love, and they would have nowhere to find rest, and peace,
and
reunion with those who have gone before. As age and debility overtook
your creations, there would quickly be no room for the new, only the
withered, the tired, and the stagnant.' He then kissed her lips,
saying:
'Blessed be thy lips, which shall utter the Holy Names. Abide with
me;
let me place my cold hand on thy heart.'
And shereplied, Let us BOTHlay our hands, eachunto the heart
of
the other, thereby claiming and uniting each unto the other. In this
way may I rule my kingdom of birth, creation, and life; yet share with
you your kingdom of death, rejuvenation, and rest. United in Perfect
Love and Perfect Trust, that the Universe may be whole and the Wheel
turn smoothly.
Death replied, 'This is indeed WISDOM, So Mote it Be!' They
embraced, thus pledging their eternal love.
And he taught her all his mysteries, and gave her the necklace
which
is the circle of rebirth. And she taught him her mystery of the
sacred
cup which is the cauldron of rebirth.
They loved, and were one; for there be three greatmysteries in
the
life of mankind, and magic controls them all. To fulfil love, you
must
return again at the same time and at the same place as the loved ones;
and you must meet, and know, and remember, and love them again.
But to be reborn, you must die, and be made ready for a new body.
And to die, you must be born; and without love, you may not be born.
And our Goddess is ever inclined to love,and mirth, and happi-
ness;
and guards and cherishes her hidden children in life, and in death
she teaches the way to her communion; and even in this world she
teaches them the mystery of the Magic Circle, which is placed between
the worlds of men and of the Gods.
And thus we are taught of the beginnings of the wheel of the year
1924
wherein the Lord and the Lady share their rulership of the year, each
offering and sharing a balance to the other, and the basis of that
sharing.
1925
The Charge of The God
(c) 1986, Kyri Comyn
"I am the strength of the rock at thy back, the roots of the
tree that anchor the Earth and deepest of tides in the black
depths of the ocean. I am the Hunter and the Sacred Prey, the
warmth of the sun in the swelling grapes and the call of the road
that leads over the hill.
I give you, my creatures, the fire of love, the power of the
wind on your face, shelter from the darkest storm. You are dear
to me, and I instill in you my power...the power of peace hard
earned, the power of vision and magical sight, and the spark of
elemental fire, which is the primal light in the darkness.
By the powers of running stag and glorious sun, I charge
thee; by the darkest depth of night and the lingering tendrils
of dreams, I charge thee; and by the beauty of your own creation,
I charge thee;
Follow your heart and your instinct, wherever they lead
you. The wealth of the heart will guide you where the
cold edge of logic cannot take you.
Take joy in the powers of your bodies. The form your
body takes is unique in the universe and is chief among
your tools.
Lastly, always remember the path you have left behind
you. Learn to take your power from the foolish things
you have wrought as well as the good you have done for
others and for your world. You can never usurp
another's power, and yours is the well upon which you
must rely.
I am with you always, just over your shoulder, running with
you through the tall grasses and forests that surround you. I
possess you and I am your Sacred Prey. I am the Lord of Death,
and when you have come to the end of your life on this world, I
will be there; to take you between the worlds, to offer you peace
and rest. Look upon my face; know me. I am the spirit of the
wild things, but you too, are wild in your souls and we are
forever intertwined."
1926
The Charge of the Goddess
(c) 1986, Kyri Comyn
"I am the quickening of the seed in Springtime, the glory of
ripe fields in Summer, and the peace of the quiet woods as the
snow calms the Earth in Winter. I am the lilt of the maidens'
melody in the morning, the patient hand of the Mother and the
deep river of the mysteries taught by moonlight.
I give the creatures of the earth the gifts of song rising
from the heart, the joy of autumn sunset, the cool touch of the
renewing waters, and the compelling call of the drum in the
dance. To you I give the joy of creation and the companion of
beauty to light your days.
By the powers of the steadfast Earth and the wheeling stars
I charge thee; by the darkness of death and the white light of
birth I charge thee; and by the terrible strength of your human
spirits, I charge thee:
Strive always for the growth of your eternal soul,
never intentionally diminish your strength, your
compassion, your ties to the earth or your knowledge.
Challenge your mind, never accept complacently that
which has been the standard merely for the reason that
it is the standard by which the majority judges itself.
Thirdly, I charge thee, act always for the betterment
of your brothers and sisters. To strengthen them is to
forge the true chain of humanity, and a chain is only
as strong as its weakest link.
You are my children, my brothers and sisters and my
companions. You are known in great part by the company you keep,
and you are strong and wise and full of the powers of life. It
is yours to use them in my service, and I also, am known by the
company I keep.
Go forth in joy and the light of my love, turning to me
without fear when the darkness threatens to overcome you, and
turning also to me to share your triumphs and your achievements,
and know in your heart of hearts that we are together in blood
and spirit 'til the last star darkens in the sky and winter comes
to the universe."
1927
Charge of The Horned God
V. West
Hark unto me: for I am He who has existed throughout all time. I was
there from the beginning; it was my potency that charged the fertility
of the Great Mother and created life from her empty womb.
Myself itis inthewinds thatsweep theworlds;myself itis
in the flames that give warmth and light to all beings. I am he who
provides: the Green Man of field and forest fruitfulness; the lust of
the bull that engenders life upon the cow; the strength of the boar
that engenders life upon the sacred sow of Ceriddwen; the speed of the
stag running free in the forest that no hunter can bring down save he
who speaks the sacred words to call unto the spirit of the fleeing
stag.
I am Lord of theDance; he who swirls throughthe starry
universe with the world at his heels. I am he who dances on mountain
and plain and hearth, and he who captures all things in his dance.
AndI amalso KernnuntheDark Hunter;he withvisage asdark
as void and armour bright with flame. My name is Lord of the Hunt; my
prey those souls who needs must die and descend into the dark, chthon-
ic depths of my bowel. For I bring life but death also; I am he at the
gateway of the worlds, and to me shalt thou come in the end, thou who
art my child and my prey.
.
(written November 1989)
1928
======RHYMING CHARGE OF THE GODDESS======
I am the harmonious tune of the songbird
And the laughter of a gleeful child.
I am the bubbling sound of the running brook
And the scent of the flowers wild.
I am the floating leaf upon the breeze
And the dancing fire in the forest glade.
I am the sweet smell of rains upon the soil.
And the rapture of passion when love is made.
I am the germination of seed in the Spring
And the ripening of wheat in the Sun.
I am the peaceful depth of the twilight
That soothes the soul when day is done.
I am found in the twinkling of an aged eye...
And found in the birth of a newborn pup...
Yes...Birth and Growth and Death, am I
I am the gracious Earth, on whom you sup.
I am your sister, your mother, the wise one.
I wrap you gently in the warmth of my love.
That which your seek you shall find within:
Not without...not below...not above!
Remember always, my children, be reverent.
Be gentle, loving and kind to each other
And hold sacred the Earth and its creatures:
For I am the Lady: Creatrix and Mother!
-Kalioppe-
1929
Aint!
By: Ellen Reed
(First part is spoken)
I meet many kinds of pagans everywhere I go.
The other day I met a grup who worshipped GI Joe.
There are many pagan pathways, some ancient and some quaint.
I thought I'd take this chance to speak of several things that ain't!
Being in the SCA does not make you a pagan
Whatever faith your personna doth profess.
A pentagram on your device
Don't make you pagan, though it's nice.
A ritual robe is more than fancy dress!
CHORUS:
Don't make a mockery of all I hold dear.
My path is not a hobby or a game.
It isn't something that you play,
It's something you live every day
And if you don't, you don't deserve the name.
Going to a sci-fi con does not make you a pagan
However great a filker you may be.
The spiritual path that I am on
Is more than "Mists of Avalon"
Or any other book by MZB!
CHORUS:
Don't make a mockery of all I hold dear.
My path is not a hobby or a game.
It isn't something that you play,
It's something you live every day
And if you don't, you don't deserve the name.
Playing advanced D&D does not make you a pagan
However high a level you may be.
I hate to sound like such a bitch,
But spell points don't make you a witch!
Initiations don't come with EP!
CHORUS:
Don't make a mockery of all I hold dear.
My path is not a hobby or a game.
It isn't something that you play,
It's something you live every day
And if you don't, you don't deserve the name.
1930
"Gimme"
By Ellen Cannon Reed
I'm a solitary pagan
And I want to learn the Art.
So I've gone to many teachers
And I've asked them from my heart.
But everyone I've gone to
Has balked at teaching me,
And I just don't understand it,
'Cause I begged on bended knee:
GIMME GIMME GIMME
Everything that you've got.
GIMME GIMME GIMME
Right here on the spot.
GIMME GIMME GIMME!
I'm entitled, you know,
I'm a witch 'cause Starhawk told me so.
I don't want to join a tradition.
Wanna do things my own way,
And the way I'll do them tomorrow
Won't match what I'll do today.
I don't want just one tradition,
'Cause it won't give me enough,
And I think that all of the teachers
Should just hand over their stuff.
GIMME GIMME GIMME
Everything that you've got.
GIMME GIMME GIMME
Right here on the spot.
GIMME GIMME GIMME!
I'm entitled, you know,
I'm a witch 'cause Starhawk told me so.
I don't want to make a commitment
'Cause I might not have the time.
And they tell me I'll have to work hard!
Well, I think that that's a crime.
Some said if I don't do reading
That I do not stand a chance.
Well, I've done all the reading I need to do,
'Cause I just read 'Spiral Dance."
GIMME GIMME GIMME
Everything that you've got.
GIMME GIMME GIMME
Right here on the spot.
GIMME GIMME GIMME!
I'm entitled, you know,
I'm a witch 'cause Starhawk told me so.
1931
Eyes of a DYKE
by Vivienne West
"She's one, you know," Anne said, not entirely pleasantly.
"Yeah, it shows. You know, in two years she's never once worn a
skirt?"
"And she walks so heavy. Not like a woman at all."
"You got to admit she takes care of her face, though."
"Yeah, but in that job you have to."
"You never know, she might be straight," I said, joining the
conversation for the first time. They both turned looks of disbelief
at me. "Maybe, for all you know, I might be gay," I added, to
reinforce the point. They relaxed and laughed. I was wearing a peasant
skirt and embroidered blouse.
The conversation turned to other things. Just before the teabreak I
went to the ladies. There was no one there. Washing my hands
under the tepid water ruminatively, I looked at my reflection in the
dirty mirror. Did that look like the face of a lesbian? Round,
soft features framed by wavey, long hair that was always untidy and
looked rather good untidy. A neck with a string of jade beads around
it, a neck white and soft. I returned to my desk.
One of the managers was leaving the room just as I got back. "He
asked if we knew what you were doing over the weekend," Sandy informed
me. "If you ask me, I think he fancies you."
"He's all right," said Anne. "Wish he'd ask after me, that's all.
Will you talk to him?"
"I don't see why," I replied evenly.
"Oh! Got a new boyfriend?"
"No," I smiled. "But that doesn't mean I'm looking, either."
"Sure." They both smiled in disbelief.
* * *
When I let myself in, the house smelt faintly of incense.
Bounder, the overenthusiastic labrador cross we had inherited from the
last tenants, was not around, nor was Yvonne. They must have
been at the park. I put the shopping down on the floor, put on the
kettle, lit another joss-stick and made tea, watching the thin stream
of smoke curl up towards the ceiling in the faint arabesques of a
strange language.
Later, the shopping still waiting to be put away, I listened to the
sounds of the bouncy dog and the front door opening. He greeted me
wetly, jumping all over me and the chair I was occupying. Yvonne
greeted me casually, brushing cool lips lightly across my forehead.
"Hungry?"
"Not really."
1932
"Okay."
(How do you say I love you without using words? How do you convey the
ache in the belly without moaning?)
I went to bed early, listening to the silent sounds of Yvonne
working at her books in the next room. Every so often a muttered
curse, or the clatter of a dropped pencil. Bounder, I knew, lay
over her feet under the table. I drifted over and around the edge of
sleep.
I didn't notice her come into the room and undress, but I roused
slightly and moved towards her as she slipped into the bed. "Sssh,"
she soothed, stroking my arm gently. "Go back to sleep."
"You know what they were talking about," I muttered through the
incoherence of sleep, my lips feeling thick. "Dykes." I relished the
word: I knew she hated it. "They were talking about dykes. They
think I'm straight." I could feel a hysterical giggle rising in me,
but I didn't have the energy to let it out. Instead I drifted
back to sleep, not knowing or caring if Yvonne had understood
me.
In the morning I stood naked in front of the bathroom mirror brushing
my teeth as she showered. She was singing under her breath, splashing
the mouldy walls with soapy water as she washed. I gargled and
spat, and searched my eyes closely, deep blue eyes with startling
white lines running from the pupils to the very edges of the irises.
The eyes of a dyke.
1933
Second Ritual For Bast
Chris Olmstead
Gwen called me up to tell me that her nineteen-year old Siamese cat
Coco, who raised her from a small child and taught her innumerable
wisdoms, had just come out of surgery and was not doing well. She
talked about how her sister Lisa went to the vet every day to sit with
him, talk to him, and give him her love. Gwen said she was burning a
blue candle next to his picture in order to promote his healing, and
was that O.K.? To answer her I mentioned as a gentle aside that I had
heard that green was also good for healing. We talked cats for a
while. She cried. I remembered Buttons, fought tears, and then I
understood what pain she faced here. She kept talking until I offered
that I too might do a healing spell on his behalf. She jumped on my
words with an eager "Oh! Would you?!" and I suddenly understood the
real question behind this phone-call.
I explained that a cat who has seen nineteen summers has really had
the best of it already, and that a spell which holds him to a body
which is obviously failing him might be no kindness. She agreed. I
explained that he might just be ready to go, now...since she has been
raised, and even her little sister Lisa--with whom Coco lived--had
just graduated college. I agreed to do a spell which sent him energy
to do with as he chose, either to heal or to move on. She made a
hopeful sound that with healing, he might choose to stay, then she
hung up.
I went quiet, thinking how best to do this. I mentally reviewed past
spells that have worked, and why. Spells of "recovery" (whether they
have been for illness, or finding Buttons when he was lost in a
strange and distant city, or simply gaining the return of stolen
things) have worked best when I look at the web as it was before the
undesired event, compare it to the web as it is after, and (if the
difference is not too great) then shape the web with my mind until it
resembles what has been and consequently have the item in question pop
back into my reality like a watermelon seed squeezed between thumb and
forefinger.
Here I sought to couch this knowledge within the Wiccan framework I am
studying. I understand how the use of a ritual (or a language, an
image, a habit, anything) taps into all those who have ever used the
same thing, and knits their gifts together on the time-line. More
mundanely, I understand how my own establishment of the habit of
ritual will build powerful cues in my mind which make spell-work more
efficient. Out of respect for what my teachers have been showing me,
I determined to do it perfectly...while no one was around for me to
feel awkward before.
How might my Priestess teacher compose her Altar? What things, and
what Deity shall be the focus? Well, obviously Bast...and such things
as Bast might like. I thought back to the ritual I wanted to do with
Bast for healing Le-oh. I plundered the memory of it for useful
items. I remembered: Bast likes golden necklaces and other shiny
things, images of cats, soft lights that don't damage night vision,
and suddenly, I laughed aloud as I was inspired to offer Her cat-nip.
It just felt right. So I laid these all out (along with the "usual"
things): My first piece of jewelry--a golden cat pin, inscribed "Save
a Cat" from the Save a Cat League of New York, my finest gold chain,
two teak cats from the orient, my golden ankh, scarab necklace, and
the spread-winged Horus-falcon I got when I visited the exhibition of
Ramses II. I placed a bud-vase next to the water cup and went out
1934
into the night to gather a perfect sprig of fresh cat-nip.
A deep breath, and I began by lighting the tiny oil lamps on Her
Altar...
Standing before Her altar I closed my eyes and reached for the images
of the web when Coco was well and compared how it is now. Images
slipped and swam. The differences were great. I pictured Gwen, her
candles and photographs, and knitted us all into the circle with a
breath. Then the images left. I opened my eyes and spoke softly but
aloud. (I'm trying to cultivate that ability.) Before me, my cat
images glimmered. I remembered the scene where Thomasina visits Bast.
I went there too. I breathed energy into myself, and held it in my
belly, as my Sensei taught me. Then I said:
"Oh Bast--I'm here on behalf of your charge Coco, and his human, my
friend Gwen. Coco is old, and it may be that his time has come. It's
true he has lived long, but some cats do live longer. If this is
still something about which there is uncertainty and choice, let him
use this energy to heal. If it is really time for him to go, then I
don't wish to stop him. Let him use this energy to go on into what
ever comes next for him, and have an optimum and right... 'coming
forth into the day'."
(I wanted to say 'death and re-birth,' but suddenly that wasn't
accurate
here...) I then continued, asking:
"Oh Bast, how hard is it to just let things be as they have been, for
just a little longer? He is old, but old-age isn't a crime..."
and suddenly a voice broke in just behind my right ear, and in
perfectly lucid English She answered softly:
"...and Death is no punishment."
It shook me a moment. As soon as She said it I recognized She was
right-- (hence--right side? Or R/L Brain?) It humbled me to realize I
had thought that death WAS punishment. I knew that She was gone as
soon as She had spoken, and there would be no point to turning to
look. I felt the energy go out of me toward Coco, and I knew the
spell had worked but that I hadn't gotten the answer Gwen wanted.
That saddened me, even knowing what She said. I thanked Bast, thanked
and dismissed the watch-towers, and went to bed to think about it all.
Early the next morning Gwen called to thank me for talking to her, and
to tell me there was no need to make the spell for Coco. He had died
in his sleep during the night...now at least he wouldn't have to face
another surgery.
I told her I had already done the spell, and it was my feeling that
Coco was o.k. I mentioned that I thought he had taken the energy for
use in his next reality. I said everything I could think of to help
her feel better. I don't recall whether I told her what Bast said to
me or not.
When I went to the altar to take it all down, I noticed the water
level on the cat-nip had dropped below the stem and it had withered.
Somehow that was fitting. It meant many sad and happy things all at
1935
once. It meant that She had accepted the gift by taking the essential
freshness of the offering; It meant that things die, and that's
natural; It meant that when the vitality is gone, the flesh can not
stay. So it is with what I know of death.
WCC BELTANE RITUAL
By Lynna Landstreet
Personnel required:
Several drummers and other musicians if possible. A priest and
priestess who will represent the God & Goddess (and should be
garbed
appropriately), referred to herein as P & PS, plus a priest or
priestess who will read the meditation and "stage-manage" the
ritual
(referred to herein as "N" for Narrator)
Tools/Supplies required:
Very few. Thereshould be afire in the centreof the circle,and
a chalice of wine and a bowl of Nine Holy Herbs spray or other
concentrated alcohol (we ended up using Jamaican overproof rum,
which worked very well -- flared up about six feet high!).
Bring in the people and have them sit. Have the musicians sit together
in an inner semi-circle, behind the Narrator. One drummer should be
playing a slow, hypnotic heartbeat during the first party of the
ritual. The priest and priestess who will represent the God and
Goddess should be hiding near the circle, and approach when the part
about them drawing near begins.
N: "Beltane means many things. It is a celebration of spring coming
into full flower, of the return of the Goddess from the underworld,
the
mating time of the animals, the return of the sun, and many other
things. Above all, it is a celebration of life. But for us, here in
this community, it is also the time when we leave the confines of our
building and return to the temple of the forest.
"Wicca is a nature religion, but too often we worship in concrete
cages, cut off from that nature, and from our own natures. And as we
have now returned to nature in our choice of ritual site, I ask you
tonight to return to nature in your hearts and minds as well, for the
ways of the world within walls are not necessarily the same as the
ways of the world outside.
"We meet in a small fragment of forest, within acity park. But
now, I ask you to forget the city that surrounds us. In your mind's
eye, let the city fade away and the forest extend on and on, covering
the land that only moments ago was buried under concrete. For once
this land was wild, and covered with trees, not buildings. Once the
rivers and streams ran free, and the air was fresh and fragrant with
the scent of cedar and sweet fern, not fouled by car exhaust and
factory smoke. And it may be that one day, it will be so again, we
have no way of knowing.
"But for now, picture the forest extending on and on,as far as
you
can imagine, in all directions. The great wild forest surrounds and
embraces us, and we are the people of the forest.
"Herein the greatwild forest, we haveno need ofa sword to cast
1936
the circle, for we have each other, our hands, our minds, our bodies.
Join hands, and breathe in deeply, and breathe out, as one. Feel the
circle being formed now by our touch, the energy leaping from hand to
hand, deosil, around the circle. Feel it forming, a place set apart
from the trials of daily life, a sacred, wild place...
"Here in the great wild forest, we have no need of a besom to
cleanse our circle, for we meet in the wilderness, which is already
clean and pure, and by its touch are we made clean and pure ourselves.
Feel all fears, doubts and negativities ebbing away from you, as the
forest absorbs them and transforms them to good...
"Here in the great wild forest, we have no need of incense to
purify
our circle, for we have the arching sky above our grove, and the
rushing
wind that ruffles our hair and caresses our skin. Breathe deeply, and
take the wind and the sky into yourself. The spirits of the air are
here
always, it is we who have come to their place. Greet them, now,
silently, in your own way...
"Here in the great wild forest, we have no need of a candle to
purify our circle, for we have the balefire in the centre of our
circle, and the stars above. See the leaping flames now, hear their
crackle, and see them reflected in the tiny fires in the sky above us.
Feel their warmth, and take them into yourself. The spirits of the
fire are here always, it is we who have come to their place. Greet
them, now, silently, in your own way...
"Here in the great wild forest, we have no need of a water bowl to
purify our circle, for we have the rushing stream in the valley beside
us, and the dew that moistens the grass. Hear the water's call, now,
feel the rising dampness in the air, and take it into yourself. The
spirits of the water are here always, it is we who have come to their
place. Greet them, now, silently, in your own way...
"Herein the great wildforest, we have no needof salt to purify
our circle, for we have the earth itself, beneath us, and the firmness
of our own flesh and bones. Feel the solidity, the vastness, of the
earth, and take it into yourself. The spirits of the earth are here
always, it is we who have come to their place. Greet them, now,
silently, in your own way...
"Open yourself, now, to the pulseof life all around you. It is
there, if you can free your spirit enough to sense it. Feel the life
straining to be born in every sprouting seed, the exhilaration of the
blossoms bursting from their buds on the trees, the joy of the very
grass itself, of every bush and shrub and piece of moss, greening
again as the earth is warmed by the sun, as the life-giving rains fall
from the sky, and all of nature is borne into the ecstatic dance of
life's return. And feel, in the midst of it all, the presence of the
Lord and Lady, who are the soul of all nature, the consciousness of
the wild, the beauty of the green earth, the sun and moon and stars,
and the mystery of the waters. Feel them approaching! Even now, they
near our circle, drawn by our love and our joy in their creation. Feel
their power, their nearness... they approach... they come... THEY ARE
HERE!"
Narrator throws the Nine Holy Herbs into the fire. Asit flares
up,
the drummersbegin todrum, and thepriest and priestessrepresen
ting the God and Goddess runinto the circle and beginto dance
wildly around the fire. After a couple ofrounds, they each pull
someone in from the circle to dancewith them a few rounds, then
each of the four pull other people in, and so on, until the whole
1937
circle is up and dancing (in high school they called this a snowball
dance, remember?).
As the dance reaches its peak, the priest and priestess take the
chalice,and hold it up above theheads of the dancers to charge
it
(this ismade easier if yourcircle site is surroundedby park
benches likeours is). If theenergy is really happening,a formal
wineblessing shouldn't be necessary, butone may be performed
anyway if desired. When the wine has beencharged, the narrator
calls "Down!" and people fall to the ground.
1938
N "Feel the energy swirling up and up above us, forming a fiery
cone.
See it explode in a shower of fireworks, the energy spiraling down to
the earth like shooting stars, adding power to the transformation that
is already underway, blending with the energy of every leaf and bud
and
blossom to aid in the greening of the earth. (Pause) Now rise, and
join
hands once again."
Priest and priestess take chalice around circle, and kiss each
person before giving it to them, while people sing:
"Powers of the Earth
Powers taking form
Rising to rebirth,
Rising to be born."
When chalice returns, pour libation into the fire.
N "We need not bid farewell to our Gods, nor to the spirits that
surround us, the wind, the fire, the stream, or the earth, for they
are
always here. It is we who shall take our leave of them, later on, and
when we do, each of us shall say our own farewell, in our own words.
But for now -- LET THE CELEBRATION BEGIN!!!"
People feast, dance, make merry, etc.
1939
Yule Carols courtesy of Green Egg (Yule '92 issue)
Ye Children All of Mother Earth
(It came upon a midnight clear...)
Ye children all of Mother Earth
join hands and circle around
To celebrate the Solstice night
When our lost Lord is found.
Rejoice, the year has begun again
The Sun blesses skies up above
So share the season together now
In everlasting Love!
=======================================
Gloria
Snow lies deep upon the Earth
Still our voices warmly sing
Heralding the glorious birth
Of the Child, the Winter King
Glo -- ria!
In excelsis Deo!
Glo -- ria!
In excelsis Dea!
Our triumphant voices claim
Joy and hope and love renewed
And our Lady's glad refrain
Answer Winter's solitude
Glo -- ria!(etc.)
In Her arms a holy Child
Promises a glowing Light
Through the winter wind so wild
He proclaims the growing Light.
Glo -- ria! (etc..)
Now the turning of the year
Of the greater Turning sings
Passing age of cold and fear
Soon our golden summer brings.
Glo -- ria! (etc..)
1940
===============================
Oh, Come, All Ye Faithful!
Oh, come all ye faithful
Gather round the Yule Fire
Oh, come ye, oh, come ye,
To call the Sun!
Fires within us
Call the Fire above us
O, come, let us invoke Him!
O, come, let us invoke Him!
O, come, let us invoke Him!
Our Lord, the Sun!
Yea, Lord, we greet Thee!
Born again at Yuletide!
Yule fires and candle flames
Are lighted for You!
Come to thy children
Calling for thy blessing!
O, come let us invoke Him (x3)
Our Lord, the Sun!
=========================
Silent Night
Silent night, Solstice Night
All is calm, all is bright
Nature slumbers in forest and glen
Till in Springtime She wakens again
Sleeping spirits grow strong!
Sleeping spirits grow strong!
Silent night, Solstice night
Silver moon shining bright
Snowfall blankets the slumbering Earth
Yule fireswelcome the Sun's rebirth
Hark, the Light is reborn!
Hark, the Light is reborn!
Silent night, Solstice night
Quiet rest till the Light
Turning ever the rolling Wheel
Brings the Winter to comfort and heal
Rest your spirit in peace!
Rest your spirit in peace!
1941
========================================
Glory to the New Born King
Brothers, sisters, come to sing
Glory to the new-born King!
Gardens peaceful, forests wild
Celebrate the Winter Child!
Now the time of glowing starts!
Joyful hands and joyful hearts!
Cheer the Yule log as it burns!
For once again the Sun returns!
Brothers, sisters, come and sing!
Glory to the new-born King!
Brothers, sisters, singing come
Glory to the newborn Sun
Through the wind and dark of night
Celebrate the coming light.
Suns glad rays through fear's cold burns
Life through death the Wheel now turns
Gather round the Yule log and tree
Celebrate Life's mystery
Brothers, sisters, singing come
Glory to the new-born Sun.
1942
The Corn Play (Lammas Ritual)
Coven of the Morning Star and Stella Maris Coven
Requirements:
Lammas Lord Crown (Wheat, Rye, Corn, fruit and flowers)
Corn Queen Crown (Wheat, Rye, Corn etc)
Fresh-baked bread
Honey
Red Wine
Cords to bind the Lammas Lord
Green cloth to cover him
Lammas Cup and cloth to polish
"John Barleycorn" music
Ritual Begins:
Priestess and Priest cast circle and invoke quarters
(Lammas Lord and Corn Queen remain outside circle).
A gateway is cut, and everyone calls to the Corn Queen to
enter the circle:
Queen of the Corn, Queen of the Fertile Earth; come to us now,
for we have need of you & etc.
The Queen enters, and then leads the call for the Lammas Lord
to enter the circle.
God of the Meadow, God of the Hill, God of the Corn and of our
True Will, come to us now, for we adore you & etc.
The Lammas Lord stands in the centre of the Circle, and is
washed by the women (each Priestess takes the aspergillus in
turn, and asperges the Lammas Lord - Corn Queen first).
Then each one polishes the Lammas Cup, which is returned to
the altar, and filled with red wine. (Corn Queen takes cup and
cloth to each person).
Then the Queen stands before the Lammas Lord and says:
To kill the King
(Coven: For what purpose kill?)
To feed the land
(Coven: What feeds the land?)
The blood of the King
The honour of the King
The life of the King
Two priests step forward, and bind the Lord's hands behind his
back, and tie his ankles together. NB: do not knot the cords,
as the Lammas Lord must be able to extricate himself from the
bindings.
1943
The men all turn and face outwards from the circle. The Corn
Queen takes her athame, and the cup of wine, and "cuts the
throat" of the Lammas Lord, catching his blood in the chalice.
The women help the Lammas Lord to the ground, and cover him
with the green cloth. His crown is placed upon the bread, on
the altar. A female Elder stands at the head of the Lammas
Lord, and a Maiden stands at his feet. They are his mourners.
The men turn back into the circle, and the Corn Queen leads
the weaving dance to "John Barleycorn". When the music
finishes, all stand facing outwards (including Elder and
Maiden). The Lammas Lord removes his binds and cover, and
silently makes his way to the altar. He takes up the bread and
wine, and leaves his crown on the altar. He returns and stands
centre. The Corn Queen acknowledges the mystery of the re-born
grain:
"Behold the Mystery! The grain, the crop, the food."
As she speaks, everyone turns and faces in once more.
The Queen steps forward, and kneels before the re-born grain
saying again, "behold the mystery". She rises, and drinks from
the cup. The "Lammas Lord" breaks a piece of bread for her,
which he gives to her as she hands back the cup. She walks to
the altar, and dips the bread in the honey. Then the next
person steps forward, and repeats her actions. Then each in
turn until all have knelt to the re-born grain, and had some
wine, bread and honey. It is important that the Lammas Lord
does not speak throughout the ritual.
The circle is closed, and the feast begins.
This ritual is freely adapted from a traditional ritual
practised in the north of England.
1944
FOOD FOR THOUGHT
----------------------------------------------------------------------
SYSOP'S NOTE: This excellent food-for-thought was downloaded
from EarthRite BBS, 415-651-9496. - Talespinner, Sysop, WeirdBase
----------------------------------------------------------------
LOOKING AT YOURSELF
before you go a step further, take a good long look at your
desires, motivation and skills. What role do you see yourself
playing in this new group? "Ordinary" member? Democratic
facilitator? High Priestess? And if the last -- why do you
want the job?
The title of High Priestess and Priestess are seductive,
conjuring up exotic images of yourself in embroidered robes, a
silver crescent (or horned helm) on your brow, adoring
celebrants hanging on every word which drops from your lips...
Reality check. The robes will be stained with wine and candle
wax soon enough, and not every word you speak is worth
remembering. A coven leader's job is mostly hard work between
rituals and behind the scene. It is not always a good place to
act out your fantasies, because the lives and well-being of
others are involved, and what is flattering or enjoyable to you
man not be in their best interest. So consider carefully.
If your prime motive is establishing a coven is to gain status
and ego gratification, other people will quickly sense that. If
they are intelligent, independent individuals, they will refuse
to play Adoring Disciple to your Witch Queen impressions. They
will disappear, and that vanishing act will be the last magick
they do with you.
And if you do attract a group ready to be subservient Spear
Carriers in your fantasy drama -- well, do you really want to
associate with that kind of personality? What are you going to
do when you want someone strong around to help you or teach you,
and next New Moon you look out upon a handful of Henry
Milquetoasts and Frieda Handmaidens? If a person is willing to
serve you, the they will also become dependent on you, drain
your energy, and become disillusioned if you ever let down the
Infallible Witch Queen mask for even a moment.
Some other not-so-great reasons for starting a coven: a) because
it seems glamorous, exotic, and a little wicked; b) because it
will shock your mother, or c) because you can endure your
boring, flunkie job more easily if you get to go home and play
Witch at night.
Some better reasons for setting up a coven, and even nomination
yourself as High Priest/ess, include: a) you feel that you will
be performing a useful job for yourself and others; b) you have
enjoyed leadership roles in the past, and proven yourself
capable; or c) you look forward to learning and growing in the
role.
Even with the best motives in the world, you will still need to
have -- or quickly develop -- a whole range of skills in order
to handle a leadership role. If you are to be a facillitatir of
1945
a study group, group process insights and skills are important.
These include:
1) Gatekeeping, or guiding discussion in such a way that
everyony has an opportunity to express ideas and
opinions;
2) Summarizing and clarifying;
3) Conflict resolution, or helping participants understand
points of disagreement and find potential solutions which
respect everyone's interests;
4) Moving the discussion toward consensus, or at any rate
decision, by identifying diversions and refocussing
attention on goals and priorities; and
5) Achieving closure smoothly when the essential work is
compleated, or an appropriate stopping place is reached.
In addition to group process skills, four other competencies
necessary to the functioning of a coven are: ritual leadership,
administration, teaching, and counseling. In a study group the
last one may not be considered a necessary function, and the
other three may be shared among all participants. But in a coven
the leaders are expected to be fairly capable in all these
areas, even if responsibilities are frequently shared or
delegated. Let us look briefly at each.
Ritual leadership involves much more that reading invocations by
candlelight. Leaders must understand the powers they intend to
manipulate: how they are raised, channeled and grounded. They
must be adept at designing rituals which involve all the sensory
modes. They should have a repertoire of songs and chants, dances
and gestures or mudras, incense and oils, invocations and
spells, visual effects and symbols, meditations and postures; and
the skill to combine these in a powerful, focused pattern. They
must have clarity of purpose and firm ethics. And they must
understand timing: both where a given ritual fits in the cycles
of the Moon, the Wheel of the Year, and the dance of the
spheres, and how to pace the ritual once started, so that energy
peaks and is channeled at the perfect moment. And they must
understand the Laws of Magick, and the correspondences, and when
ritual is appropriate and when it is not.
By administration, we refer to basic management practices
necessary to any organization. These include apportioning work
fairly, and following up on its progress; locating resources and
obtaining them (information, money, supplies); fostering
communications (by telephone, printed schedules, newsletters
etc.); and keeping records (minutes, accounts, Witch Book
entries, or ritual logbook). Someone or several someones has to
collect the dues if any, buy the candles, chill the wine, and so
forth.
Teaching is crucial to both covens and study groups. If only one
person has any formal training or experience in magick, s/he
should transmit that knowledge in a way which respects the
intuitions, re-emerging past life skills, and creativity of the
1946
others. If several participants have some knowledge in differing
areas, they can all share the teaching role. If no one in the
group has training and you are uncertain where to begin, they
you may need to call on outside resources: informed and ethical
priest/esses who can act as visiting faculity, or who are
willing to offer guidance by telephone or correspondence. Much
can be gleaned from books, or course -- assuming you know which
books are trustworthy and at the appropriate level -- but there
is no substitute for personal instruction for some things.
Magick can be harmful if misused, and an experienced practitioner
can help you avoid pitfalls as well as offering hints and
techniques not found in the literature.
Counseling is a special role of the High Priest/ess. It is
assumed that all members of a coven share concern for each
other's physical, mental, emotional and spiritual welfare, and
are willing to help each other out in practical ways. However,
coven leaders are expected to have a special ability to help
coverners explore the roots of teir personal problems and choose
strategies and tactics to overcome them. This is not to suggest
that one must be a trained psychoanalyst; but at the least, good
listening skills, clear thinking and some insight into human
nature are helpful. Often, magickal skills such as guided
visualization, Tarot counseling and radiesthesia (pendulum work)
are valuable tools as well.
Think carefully about your skills in these areas, as you have
demonstrated them in other organizations. Ask acquaintances or
co-workers, who can be trusted to give you a candid opinion, how
they see you in some of these roles. Meditate, and decide what
you really want for yourself in organizing the new group. Will
you be content with being a catalyst and contact person --
simply bringing people with a common interest together, then
letting the group guide its destiny from that point on? Would
you rather be a facilitatir, either for the first fonths or
permanently: a low-key discussion leader who enables the group
to move forward with a minimum of misunderstanding and wasted
energy? Or do you really want to be High Priestess -- whatever
that means to you -- and serve as the guiding spirit and
acknowledged leader of a coven? And if you do want that job,
exactly how much authority and work do you envision as part of
it? Some coven leaders want a great deal of power and control;
others simply take an extra share of responsibility for setting
up the rituals (whether or not they actually conduct the rites),
and act as "magickal advisor" to less experienced members. Thus
the High Priest/ess can be the center around which the life of
the coven revolves, or primarily an honorary title, or anything
in between.
That is one area which you will need to have crystal-clear in
your own mind before the first meeting (of if you are flexible,
at least be very clear that you are). You must also be clear as
to your personal needs on other points: program emphasis, size,
meeting schedule, finances, degree of secrecy, and affiliation
with a tradition or network. You owe it to prospective members
and to yourself to make your minimum requirements known from the
outset: it can be disastrous to a group to discover that members
have major disagreements on these points after you have been
meeting for six months.
1947
The Heirophant
"An official expounder ofsacred mysteries or religious cere-
monies,esp. in ancient Greece; an initiating or presiding priest" -
OED. I generally use it in the "initiating priest/ess" context (CM
heritage,that). Those who hold the power *and authority* to initiate
others into our particular Trad, are hierophants when they actually
exercise that power.
Most of usare explicitlyoathbound to ensurethat thecandidate
is a worthy person, properly prepared to receive what we are about to
confer,and that the rite of adoption/initiation is correctly done
according to Trad standards. Those Trads who've dispensed with oaths
still, implicitly,expect something rather similar.
When I consider acandidate for initiation,I first look tosee
whether I have a 'proper person' according the expectations of my Art.
Next I look to see whether the Lady's Initiation rests upon them.
Lastly, I look to see that s/he understands what s/he is about to
promise, and has the skills necessary to carry it out (the gumption to
stand by his/her oath is part of 'proper person', IMO). While the
marks ARE plain to see,speculation by the uninitiated notwithstanding
<g>, all three ARE judgement calls on my part. Then again, ANY
situation touching upon my Oath requires a judgement call on my part.
At1st Degree,Alexandriantradition permitsme toextend benefit
of the doubt in cases where the marks are recent enough that they
shine but dimly (or where the candidate's history leads one to suspect
s/he may not feel bound to stand by what s/he swears to). Gardnerian
tradition does not. Then again, H'Alexandrian tradition requires that
no benefit of the doubt be granted at 2nd Degree, whereas Gardnerian
tradition again contradicts. In either case, a 2nd of either Trad has
been put to the test and found fully appropriate to the Trad in the
judgement of his/her heirophant, we simply do it at different degrees.
(That's the theory,anyway, and why we come down so hard on those who
f*ck-initiate.)
1948
RAVEN GRIMASSI ON HEREDITARY ITALIAN WITCHCRAFT
[Conversations arising from Raven's posts are
included with the material to which they refer,
but are indented to make them less intrusive.]
THE OLD WAYS: THE SPIRIT FLAME
I would like to share some of the Old Hereditary Ways here, and
invite others to post their techniques for Ritual or Magic, etc. I
know many of you choose to believe that we Hereditary Witches do not
exist, but that's O.K., you may still find this info of use (or at
least of some interest). This first post is about what we call The
Spirit Flame. In the Aridian Tradition, it is the focal point of the
altar. A bowl is placed upon the center of the altar, and is filled
with a special liquid, which will burn a blue flame. The appearance of
the blue flame represents the presence of Divinity, within the ritual
setting. The use of fire as a sacred symbol is one of the most ancient
of practices.
If you wish to experience the Spirit Flame, you can perform the
following, using any high quality perfume, or cologne. Strega Liquore
is excellent, and contains all but one of the original ingredients (it
is quite expensive, however). Place the bowl in the center of your
altar (the bowl must be able to hold fire). Fill the bowl about half
full. Set two altar candles, forward of the bowl, off to each side
(you are forming a triangle; the bowl is the bottom point of an in-
verted triangle). Light the candles,
and extinguish any other source of light. With a ritual tool such as a
wand or blade, trace a crescent over the liquid, and say:
"In the name(s) of ____________
and by this sacred sign
be this the Essence of the Divine"
Then take a lit match and touch it, gently, to the surface of the
liquid (do not use any liquid other than perfume or Liquor/ liquore).
As you light the bowl say :
"I call upon Thee ___________________
be Thou present at this sacred place "
A beautiful blue flame will appear, and gently dance upon the
surface of the liquid. We consider the flame to be sacred, and we use
it to bless objects, empower tools, and create our ritual circles/sac-
red space. Feel free to experiment with it, but please treat it with
respect. Allow the flame to go out by itself.
I have altered the wording, and omitted some of the gestures and
invocations. You may insert the names of your own deities in the blank
space. Even though altered, the technique here is sound, and should
enrich whatever you may choose to do with the Spirit Flame.
This ritual has been preserved among the Hereditary Clans, and is
still an aspect of all ritual gatherings. It is the oldest of our
"laws" that nothing may be removed from the Teachings, so we still
1950
keep the Old Ways alive (we can add to our material, but we cannot
remove anything). In Italy, Strega Liquore has been used as the Spirit
Flame liquid, since it was first distilled in 1873. Originally the
recipe was sold to the Alberti family, by some Strega (Italian for
witch), with the exception of one certain ingredient. Before this, a
liquid made from a mixture of distilled grape wine, and distilled
grain, was the basis for the Spirit Flame liquid. It was quite similar
to Brandy, which was first distilled around 100 A.D.
Scenes showing fermentation appear on pottery made in Mesopotamia
as early as 4200 B.C. The earliest forms of Spirit Flame Liquid would
have been a fermented substance, followed later by ones which were
distilled. I am not at liberty to go into the individual ingredients,
unfortunately. However, Strega Liquore is about as close as one can
get without being initiated.
If the Spirit Flame was used outside of Italy, I am unaware of it. But
I would be happy to know that others had this Tradition as well.
Don't laugh too hard at the following
Raven... I experimented with lighting the Strega
in my bowl, in my case a cast-iron chili pot cum
cauldron. It does WHOOSH, doesn't it?! (No, I
didn't set myself on fire). And the blue is love-
ly... But everything got so hot that the Strega
went into a rolling boil and essentially doused
itself. IS this supposed to happen? I think I hear
you laughing.... SeraLuna
Dear SeraLuna, You can always pick out an Aridian,
as they have no eyebrows, eyelashes, or hair!!
<VBG> Seriously though, no it isn't supposed to do
that. I suspect that you used too much Strega
Liquore, and that the pot was too big. A Chili pot
full of Strega would... well, it would do exactly
what you described! I am glad that you're OK. Next
time use only a small bowl, no larger than a
cereal bowl, and only use about 2 or 3 oz. of
liquid. Many Blessings, Raven
----------
THE WALNUT WITCHES
In Italy, there is a legend of Witch gatherings in the town of
Benevento, at the site of an old walnut tree. Manuscripts from old
witch trials in Italy, speak of this tree which (it was said) had
always been there, and was in leaf all year long. The nuts of this
tree, were said to have been of pyramid-like form. Many of these
walnuts were sold as talismans and amulets. The tree was so huge, and
its branches so thick with leaves, that its shade was said to be like
night itself. It was considered sacred to Proserpine, Nox, Diana, and
all Cthonic deities. The walnut witches were said to have been a very
powerful society of witches. It was through their dedication that the
Old Religion survived intact, during the Inquisition (and afterwards).
1951
In 662 A.D. Romuald, Duke of Benevento, lived in Benevento and was
said
to have joined in these celebrations at the walnut tree. In Benevento
there also lived a man named Barbato. He was a christian, and later
became a Bishop (eventually he was even sainted). Hard times befell
Benevento, and the army of the Byzantine Emperor Constans II, was
threatening to invade. Barbato went about the town blaming all the
troubles of Benevento, on the witches and their religion. After cor-
responding with Constans, Barbato approached Romuald, and said that he
(Barbato) would perform a miracle and save Benevento, if given author-
ity to "cleanse" the town of its "heathen sins". In desperation,
Romuald agreed, and sure enough Benevento was not conquered (but it
was attacked).
Barbato had the Walnut tree cut down, and converted Romuald to
Christianity. One story is told that Barbato had a church built upon
the site of the old tree, and another that the tree was seeded in a
different place, and still another that the tree grew again in the
same spot.
Whatever the case, my mother says that a walnut tree still stands
in Benevento, in the Stretto di Barba, near the river. Witches still
gather there today in secret. Benevento has long been associated with
Witchcraft, and was once the sanctuary of the followers of Aradia, in
the 14th Century. In Charles Leland's book ETRUSCAN MAGIC & OCCULT
REMEDIES there are several exaggerated (but fun) stories of the good
witches of Benevento. Leland also states that the witches of Benevento
were very well known for their healing, and for dispensing coins to
the poor.
A last note of interest, Strega Liquor is made in Benevento (and
has been for quite awhile). If you can find a bottle, check out the
label. You'll find a picture of witches and satyrs dancing beneath a
tree (walnut I assume <G>).
----------
THE WATCHERS
In the early stellar cults, there were four "royal" stars (known
as lords) which were called the Watchers. Each one of these stars
"ruled" over one of the four cardinal points. The star Aldebaran, when
it marked the Vernal Equinox, held the position of Watcher of the
East. Regulus, marking the Summer Solstice, was Watcher of the south.
Antares, marking the Autumn Equinox, was the Watcher of the west.
Fomalhaut, marking the Winter Solstice, was Watcher of the north.
Towers were constructed, bearing the symbols of these Watchers, for
the purpose of evocation. During the "rites of calling" symbolic
gestures were given and the names of the Watchers were called out. In
the stellar mythos, the Watchers themselves were deities who guard the
Heavens and the Earth. Their nature (and "rank") was altered by the
successive Lunar and Solar cults, which replaced the Stellar Cults.
Eventually the Greeks reduced them to Gods of the four winds, and the
Christians made them principal-ities of the air. Their connection with
1952
the stars was vaguely preserved among the populace, in the concept of
Angels.
In the Italian system, these ancient Beings are called the Grigo-
ri. They are the Guardians of the "doorways" between the physical
plane and that which is beyond. In Italian witchlore, the stars were
thought to be the campfires of the legions of the Watchers (there were
other stellar associations as well). In the 16th Century, the French
theologian Sinistrari spoke of Beings existing between "men and an-
gels". He called them demons, and associated them with the Elemental
natures of Earth, Air, Fire, and Water. This, however, was not a new
concept, but was taught by certain Gnostic sects in the early days of
Christianity. In the Old Testament (Daniel 4: 13-17) there is referen-
ce to the Irin, or Watcher, which appear to be an order of angels. In
his book DICTIONARY OF ANGELS, Gustav Davidson lists the Watchers as a
high order of angels, known also as the Grigori. In Rabbinic lore, the
"good" Watchers dwell in the 5th Heaven, and the "evil" Watchers dwell
in the 3rd.
In Aridian lore, the Watchers guard our circle and watch over us.
They assist us in our spiritual growth, and "escort" us to the next
realm, when we cross from physical life. We acknowledge them as Guar-
dians of the entrances and exists, to and from the worlds which con-
nect with the physical plane. We also know them as the Keepers of the
Ancient Wisdom, and guardians of the Art. They are Clan Guardian
spirits, known as The Old Ones.
They are also pre-Christian and pre-Gardnerian.
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THE LARE
In the Old Religion of Italy there are certain spirits called the
Lare (pronounced Lar-ray), who are both protectors and preservers. In
Roman mythology, they were house spirits/family spirits. Upon the
home's hearth, a small Lare "house" (or chapel) was placed. Each one
had a receptacle for offerings, which consisted of wine, honey, milk
and flowers (or grain). The focal point of a Family is their home, and
in olden times the focal point of the home was the hearth (the Latin
word "focus", means hearth). The hearth held the fire which provided
heat, and served to cook the meals. A prayer was said to the Lare
every morning, and special offerings were made at family celebrations.
These spirits were originally gods of the cultivated fields and
were worshipped at the crossroads. In early Etruscan times, they were
called Lasa. In Tuscany today, the word lasa refers to spirits. The
Lare cult maintains a strong family connection, and is largely respon-
sible for the existence of hereditary Italian witch families. Genera-
tion after generation has remembered and honored the previous ones,
passing on the ancient traditions of the Old Religion. This is why we
can trace our heritage back, and recall the family lines. Today,
Aridians still place a Lare house in their home, and give offerings.
At birthdays, candles are lit on the shrine for the family member, and
also when they die. At certain seasonal rites, the family names are
recalled, back down the family lines. Stories are retold and so on. It
1953
is really quite beautiful, and very primitive. It is our culture and
our heritage which binds us together. Sadly, this is something which
modern culture does not really understand, or appreciate.
FROM: TONY MARCANO
It should also be noted that the prayers said at the larari-
um differed on the kalends, nones, and ides. Also, the lares
were worshipped along with the penates, Vesta, and the
genius (pronounced ghen-yoos). Roman traditions accepted/to-
lerated many gods, which allowed for the inclusion of a
"wiccan" pantheon but very often these were very different
traditions shared within the same household. The MTR (trad-
itional Romans) in Italy as a tradition/organization does
not embrace stregeria (although some of them may also be
practicing witches) but rather view themselves as Roman
Pagans, members of the collegium and curia, and in some
cases flamines.
FROM: RAVEN GRIMASSI
Please understand that I am not talking about
Roman Religion here. I am talking about my Tradi-
tion, which has its roots in ancient Italy. Our
people lived under Roman rule perhaps, but did not
follow the classic Roman Religion. We are Strega
and are different from classic Roman Tradition. I
am not leaving things out here, I'm speaking of
the Ways of my Clan. Certainly there were other
things going on in Italy concurrently with us (but
different from us). Thanks for adding your knowle-
dge to this post, but I simply wish to keep things
clear (and not to contradict you).
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DIANA & REX NEMORENSIS
There is a very interesting myth about the worship of Diana,
which I would like to share here. Long ago, in the Alban hills, there
came a runaway slave who was favored by the Goddess Diana. Because She
had freed him, he desired to worship Her, and She gave him sanctuary.
One day Diana appeared to him beneath a large tree which stood in the
center of a clearing, within a large grove. Then just after sunset She
proclaimed Her love for him, but at the same time demanded that he
prove himself worthy of Her favors. So Diana brought before him a
mighty warrior, who was Guardian of the Grove. Then She told the
runaway slave to challenge the Guardian. But the Guardian would not
accept the
challenge, unless the former slave could prove his strength and coura-
ge. So the runaway climbed the great tree, and broke off a large
branch with his hands. The branch was so strong that no ordinary man
could break it. So the Guardian accepted the challenge, and the two
battled for the favor of Diana. The Guardian was defeated and met his
end at the hands of the runaway slave. Then Diana touched his shoulde-
rs, placed a wreath upon his head, and said "Thou art Rex Nemorensis
(King of the Woods)". This is one of the mystery texts, and deals with
1954
parts of our inner self. Look at the characters in the Myth as your-
self, and
at Diana as Enlightenment.
Now, back to the note. In central Italy lies the lake once known
as Lacus Nemorensis. This lake was also known as the Speculum Dianae
(Mirror of Diana). Here on the northeast shore of this ancient lake,
once stood the temple of Diana. Here too was the sacred grove of
Diana. In ancient times the followers of Diana gathered at the Temple
to give worship, and to be healed by the water, which was said to flow
into a pool within the Temple. At Nemi, in the Alban Hills, Diana was
worshipped in many forms. At the new moon She was the chaste Huntress
and the crescent moon was her bow. In this aspect She was seen as the
eternal virgin, free from the need for men. At the time of the full
moon, Diana was the Enchantress, the Queen of Magic. At the dark of
the moon Diana was vengeful, secretive, and somewhat dangerous. As the
chaste, Her name was pronounced Dye-anna. As the Queen it was pronoun-
ced Dea-nah, and at dark of moon it was pronounced Dee-anna. These are
essentially the same aspects commonly referred to as Maiden, Mother,
Crone.
Another term for Rex Nemorensis, was the Hooded One. It is inter-
esting, because a cult formed in the Groves of Nemi around this theme,
and was comprised of outlaws and runaway slaves from Rome.
There is a similarity between this mythos, and the Robin Hood
legend. Especially when you consider that runaway slaves and outlaws
from Rome gathered in the forests of Nemi. The Hooded One was a title
for the representative of the God (usually referred to as Kern). This
person was the cult leader, and held the title of either the Hooded
One, or Rex Nemorensis. The major difference probably lies in the fact
that the Hooded One could be either a male or a female. But Rex Nemor-
ensis was always a male. Legend says that the Hood helped to conceal
the gender. The outlaws of the Forest in Nemi were more of a religious
cult, and lived more off than the land, than off the rich (although an
occasional ambush here or there was not out of the question).
----------
DIANA AND DIANUS
The most common names found associated with The Old Religion, in
Italy, are Diana & Dianus. Dianus is the nature god, associated with
the woods, herds, fertility, and so on. He was present in the rites of
Diana at the sacred grove of Nemi. He is also known as verbius, and is
linked to the title Rex Nemorensis. Oaks were sacred to Dianus, which
were present in the groves at Nemi. It seems likely that, in time, he
was also associated with the god Janus. Janus was a god of doorways/p-
ortals (and of beginnings in general). In this aspect, Janus was a
guardian who kept non-initiates away from the Mystery Traditions. He
carried a whip and a rod, which could usher in, or drive away. Dianus,
as the guardian Rex Nemorensis, is easily linked to Janus, in this
aspect. In the Aridian Tradition, Diana and Dianus would be two parts
of the Divine One Great Spirit. Usually, Dianus is visualized as a
1955
stag god, or a man with antlers. He can also be associated with the
forest god, known as Kern (no, Kern, not Herne ...different land,
similar story).
Dianus is the consort of Diana, even in Her chaste aspect. Here
they are more like brother and sister. In other aspects they are
lovers, and so on. Historical references to the cult of Diana and
Dianus (other than Classical Age) appear as early as the 4th Century
A.D.
Jana is one of the names we Aridians use for the Goddess (the
others are Tana & Fana). The Goddess Jana is the Moon Goddess of the
Janarric Clan. In Naples, the term Janarra was once used as the word
for witch (instead of Strega). The Janarra are the keepers of the
Lunar mysteries, in the Triad Traditions. Sometimes they are called
the Sea Witches, because they once practiced along the coastal regi-
ons, and near the Bay of Naples.
In Italy there are three Clans, known as the Triad. THe first is
called the Fanarra, second is the Janarra, and third is the Tanarra.
The Fanarra are the "keepers of the earth mysteries", the Janarra are
"keepers of the Lunar mysteries", and the Tanarra are the "keepers of
the stellar mysteries". Originally they were one Clan, comprised of
the covens which Aradia had established in the 14th Century. When the
Inquisition began murdering witches, the Clan split up into their
respective mystery traditions, in order to preserve at least one of
the old Mystery Teachings. As the Fates would have it, however, all
three survived. The Aridian Tradition is a rejoining of the three,
back into the original state (as practiced in the time of Aradia).
Each leader of a Clan, has a working knowledge of the two other Clans.
Each Clan has a different aspect of Deity, for their Focus.
Fanus is the basic earth connection of the God. He is lord of the
mysteries of the earth. He is primal, and one of the first awakenings
of Divine Consciousness (in the Physical Plane). Janus is the awaken-
ing of the Divine Consciousness to the Solar System (if you will). He
is the connection to the Sun and other planetary influences. Tanus is
the awakening of Divine Consciousness to the Universe. He is the
connection to higher Divinity, to the Source of All Things. So, ac-
tually they are the same Deity, but seen in various aspects (more
properly, they are symbols of the stages through which Human Under-
standing has marked its contact with Divinity). Dianus is Fanus in a
higher aspect. Fanus is more like Pan, while Dianus is more like Kern
(stag horned god of the forests of Nemi). The double faces of
Janus symbolize (among other things) the stage of a God who is between
its base earth aspect, and its higher Divine aspect. These gods may
also be thought of as the stages of Child, Adolescent, and Adult
(although I would never say that to their face...nor neither face of
Janus). Another illustration might help: Fanus is seen with animal
horns, while Janus is seen wearing a crown, and Tanus is visualized
with a blue flame forming a sort of "halo" around his head. Thus, you
have the Nature made (horns), Human made (crown), and Divine made
(light)
concepts of Deity.
1956
Just a bit of an extension from my first reply (and a bit
less emotional I hope). Frazer was not presenting a "Trad-
ition" or a "System". He was simply speaking of the ancient
practices and concepts of The Old Religion (and other things
as well). You asked about our differences and likenesses. We
share the common knowledge of Diana at Nemi, and some
aspects of Her cult there. Rex Nemorensis is simply another
aspect of what was once practiced at Nemi. In my Tradition
there is no office of this title, and his legend is only one
of the Mystery Teaching concepts, which we have retained
over time. Legend says that Aradia (the Holy Strega) es-
tablished a camp in the ruins of Diana's Temple, there at
Nemi. I suppose that might be considered a connection
somehow. Actually, Aradia was a Tuscan Witch and taught the
Old Religion as a whole (not simply as practiced at Nemi).
Frazer doesn't go into much depth concerning the Witch Cult
in Italy, so I don't know what else to compare it to. I am
NOT giving a history of my Tradition here, but my Tradition
is a part of what I am posting.
In Leland's book, Aradia is the Daughter of Diana & Lucifer.
In the mythos of the Aridian Tradition, Aradia is quite
human (and is not the actual "daughter" of Diana). Now,
Diana does have three aspects, just as Dianus has. She is
Fana, Jana, and Tana just as he is Fanus, Janus, and Tanus.
How this all came about, goes back to the Coven which Aradia
had founded in the 14th Century . In time as this coven
divided and established other covens, the Inquisition arose
(by the way, in Italian the word for coven is boschetto -
pronounced boss-kett-oh - and means a grove). Hoping to keep
the mysteries alive, they established three Clans. Each Clan
was a "Keeper" of one of the mystery traditions. These were
the Earth, Lunar, and Stellar Mysteries. Each Clan then
named the Deities in accordance with their mystery system.
That is how Diana and Dianus came to be known by these many
names. It is customary in some Traditions/Systems to have an
"inner court" name for the God & Goddess. A name not known
to any non-initiates. So, some groups will chose (or
create) a secret name, which only they will use when
addressing Deity.
For those who both believe, and do not believe, in the anti-
quity/survival of The Old Religion, I offer the following: In 30 B.C.,
the Roman Poet Horace wrote his work called the Epodes of Horace. In
part, they deal with a dialogue between he and an Italian witch named
Canidia. In Epode 5, he associates Diana & Proserpina with witches in
a mystery Cult. In Epode 17, he names these goddesses as patron
goddesses of Witchcraft, and states that witches use a book called
Libros Carminum, by which they "call down the moon" and make philtres
and evoke spirits. Other Roman writers of the period, support this
basic theme in their writings (such as Lucan and Ovid). From this we
can conclude, that the association of witches with Diana, was general-
ly accepted in Italy (circa 30 B.C.). Bear in mind that this is being
written about in pre-Christian times, and not in the 1950's of Gerald
Gardner. In note titled "The Society of Diana", I will show that this
1957
cult continued on (in Historical documentation) through the 19th
Century.
EPODE 5 : "...Night and Diana, who command silence when
secret mysteries are performed, now aid me: now
turn your vengeance and influence against my
enemies' house..."
EPODE 17: (to canidia) "Now already I yield to your mighty
art, and suppliant beseech you by the realms of
Proserpine, and by the powers of Diana, not to
be provoked, and by your books of enchantments
that are able to call down the fixed stars from
heaven, Canidia, at length spare your magic
words, and turn backward your swift wheel..."
(Canidia replies)
"...must I, who can move waxen images and call
down the moon from the sky by my spells, who can
raise the vaporous dead, and mix a draught of love
lament the effect of my art, availing nothing upon
you ?"
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THE SOCIETY OF DIANA
The historical documentation which I present here, is drawn from
the research notes and books of, Professor Carlo Ginzburg (Professor
of Italian Renaissance Studies at Univ. of California in Los Angeles),
Professor Ernesto de Martino (Prof. of the History of Religions at
Cagliari Univ., Italy), Professor Cardini (Prof. of History at the
Univ. of Florence), and Julio Baroja (Anthropologist)
In his book, The World of Witches, Julio Baroja writes of southe-
rn Europe "There seems to have been a flourishing cult of Diana among
European country people in the 5th & 6th Centuries, and she was
generally looked upon as a Goddess of the woods and fields, except by
those trying to root out the cult, who thought she was a devil". In
the authors notes, for chapter 4, he adds that the cult also wor-
shipped a male deity called Dianum. In 906 A.D., Regino of Prum wrote
in his instructions to the Bishops of the Kingdoms of Italy, concern-
ing this cult. Here he states
"...they ride at night on certain beasts with Diana, goddess of the
pagans, and a great multitude of women, that they cover great distan-
ces in the silence of the deepest night, that they obey the orders of
the goddess...by speaking of their visions (they) gain new followers
for the Society of Diana..."
The following Chronology will demonstrate the continuation of
this "Society of Diana" up through the centuries to modern times.
1006 A.D. : 19th book of the Decretum (entitled Corrector)
associates the worship of Diana with the common
1958
pagan folk.
1280 A.D. : Diocesan Council of Conserans associates the
Witch Cult with the worship of a Pagan Goddess
1310 A.D. : Council of Trier associates witches with the
goddess Diana (and Herodias)
1313 A.D. : Giovanni de Matociis writes in his Historiae
Imperiales, that many lay people believe in a
nocturnal society headed by a queen they call
Diana
1390 A.D. : A woman was tried by the Milanese Inquisition
for belonging to the "Society of Diana", she
confessed to worshipping the "goddess of Night"
and stated that "Diana" bestowed blessings on
her
1457 A.D. : 3 women tried in Bressanone, confess that they
belonged to the "Society of Diana" (as recorded
by Nicholas of Cusa).
1526 A.D. : Judge Paulus Grillandus writes of witches in the
town of Benevento who worship a goddess at the
site of an old walnut tree.
1576 A.D.: Bartolo Spina writes in his Quaestico de
Strigibus. listing info gathered from
confessions, that witches gather at night to
worship "Diana", and have dealings with night
spirits.
1647 A.D.: Peter Pipernus writes in his De Nuce Maga
Beneventana & De Effectibus Magicis, of a women
named Violanta who confessed to worshipping
Diana at the site of an old walnut tree in the
town of Benevento.
1749 A.D.: Girolamo Tartarotti associates the Witch Cult
with the ancient cult of Diana, in his book
Del Congresso Nottorno Delle Lammie.
1890 A.D.: Author Charles Leland associates the Witch Cult
with the goddess Diana, as a survival of the
ancient ways, in his book Etruscan Magic & Occult
Remedies.
1894 A.D.: Lady Vere de Vere, after investigating
witchcraft as it then existed in the Italian
Tyrol region, wrote an article in La Rivista of
Rome (June 1894) stating that "...the Community
of Italian Witches is regulated by laws,
traditions, and customs of the most secret kind,
possessing special recipes for sorcery."
1959
1895 A.D.: Professor Milani (Etruscan Scholar & Director of
Archaeological Museum in Florence) states that
various elements of ancient Etruscan occultism
have been "marvelously preserved"in the
"Italian Witch Tradition." Professor Milani
was familiar with the works of both Lady Vere
de Vere and Charles Leland.
This theme continues through various authors (T.C. Lethbridge,
Carlo Ginzburg, Doreen Valiente) into the 1900's and current era.
Books written since 1950's are common enough and probably do not need
listing here.
Source material for Chronology:
Ecstacies-deciphering the witches Sabbath
Night Battles-witchcraft and agrarian cults (by Ginzburg)
Etruscan Magic & Occult Remedies, Legends of Florence,
Aradia; gospel of the witches (by Charles Leland).
The World of Witches, by Julio Baroja.
----------
A PRAYER TO DIANA
" Great Diana, Goddess, hear my words of adoration. Hear my voice when
I speak your praises. Hear my chanting as it rises upon the smoke of
the incense I offer you. See me when I reach up to you; when the Full
Moon shines upon me give me your blessings. Oh Diana, teach me your
ancient mysteries, ancient rites of invocation which the Holy Strega
spoke of, for I believe the Strega's story: when she spoke of your
shining glory, when she told us to entreat you, told us when we seek
for Knowledge to seek and find you above all others. Give me wisdom,
Diana, and bind my oppressors. Grant me the Ancient Knowledge, and
speak to my inner spirit, teaching me all the Holy Mysteries. I
believe your ancient promise, the promise to all the ancient Clan,
that we who seek your Holy Presence will receive of your Wisdom.
Diana, think yet even for a moment, upon one who calls upon your
name".
I have always loved this old prayer. Once saw a very similar
version of it in a book called The Grimoire of Lady Sheba. Always
wondered where she came by it. Her version is more poetic, and has all
the nice "Thee" and "Thou" stuff. I like both versions, because of the
mention of The Holy Strega (but I am partial to my Family one).
----------
FROM: HELEN TYLER
My compliments & thanks to you for your posts on
the Old Ways, Raven. I am a Solitary practitioner
of the Hereditary/Traditional Way & started on the
Path in the 30's at my Grandmother's knee (turned
66 last week & am still on the Path - learning
more & more every day!). Since you mentioned Lady
1960
Sheba's Prayer in your post, thought everyone
might like to see it. She does not mention her
source, then again, she does not give the source
on many of her writings.
Prayer to Diana
O My Goddess, Diana, hear my song of adoration.
Hear my voice when I sing Thy praises. Hear my
songs as they rise heavenward, when the Full Moon,
brightly shining, fills the heavens with Thy
beauty. O my beautiful Moon Goddess, hear me as I
stand before Thee. See me when I reach toward
heaven, when my arms reach upward toward Thee.
When the Full Moon shines upon me, give me Thy
blessings, O Diana. Teach me of Thine ancient
mysteries, ancient rites of invocation that the
Holy Strega spoke of, for I believe the Strega's
story: when she spoke of Thy shining glory, when
she told us to entreat Thee, told us when we seek
for knowledge to seek and find Thee above all
others. Give us wisdom, O Diana: how to bind our
oppressors, how to cure the sick among us. Teach
me, O Diana. Give me Thy blessings, O Great Moon
Goddess. Shield me from my oppressors. Receive me
as your daughter, Diana. Receive me, though I am
earth-bound. Grant me ancient Wiccan knowledge.
When my body lies resting nightly, speak unto my
inner spirit; teach me all Thy holy mysteries. I
believe Thine ancient promise, Thy promise unto
the ancient Wicca that we who seek Thy holy prese-
nce will receive Thy Wisdom. Now the Full Moon
shines upon me. Hear me! I stand before Thee!
Grant me wisdom! O Diana! Shield me from my op-
pressors! Teach me Thine holy mysteries! I sing
Thy praises unto the heavens. Let Thy glory shine
about me. Bless us, O gracious Queen of Heaven.
Descend Thou among us; Descend and conquer, Gra-
cious Goddess.
Taken from The Witches Workbook: The Magick Grimo-
ire of Lady Sheba, by Jessie Wicker Bell, pub.
Kensington Pub. Co., 1975
----------
THE LEGEND OF ARADIA
In 1508 A.D. the Italian Inquisitor Bernardo Rategno (having
studied witch trial records preserved in the archives of the Inquisi-
tion at Como) wrote a text called the Tractatus de Strigibus. In this
text he states that the " witches sect" had begun to expand 150 years
earlier. This would place the "expansion" about 1350 (14th Century
Italy). What caused this to happen ? Well, the answer may be found in
1961
the old legend called The Legend of the Beautiful Pilgrim. This legend
can be found in
author Charles Leland's notes for his book: Aradia, gospel of the
witches.
According to this story, there once was a young woman from the
town of Volterra who "travelled far and wide, teaching and preaching
the religion of old times, the religion of Diana, the Queen of the
Fairies and of the Moon, the Goddess of the poor and the oppressed".
Leland goes on to say "And the fame of her wisdom and beauty went
forth over all the land, and people worshipped her, calling her La
Bella Pellegrina (the Beautiful Pilgrim). In the Aridian Tradition we
refer to Aradia as The Holy Strega (pronounced Stray-gah, meaning
witch) and we honor her memory. We do not worship her.
According to our teachings, Aradia formed covens (called groves)
in central Italy during the 14th Century. She taught the Old Religion
of Nature, and of Magic, but above all she taught a Spirituality.
Beyond this she gave hope to peasants whose lives were made miserable,
in service to the wealthy class. She taught them personal power, and
personal value, in an Age when the Church taught shame and sin, and
servitude. Aradia returned their beautiful pagan heritage to them, a
heritage which was preserved in secret by courageous Priests and
Priestesses of The Old Religion. Aradia taught harmony with Nature,
and directed her followers to merge with Nature through seasonal
rites, and ritual observation of the Full Moon (times of planetary
power).
Charles Leland's version of Aradia, is not the original version.
It has little to do with the Aradia I have addressed here. His work is
a Christianized view of Aradia, and does not reflect the beliefs, or
practices, of Hereditary Italian Witches. So, if you chose to read his
book, bear in mind that he and I are NOT speaking of the same Aradia.
His account of the Legend given here, is the only thing I can agree
with in his book. The rest of his book does not show Aradia in a
positive light.
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THE GIFTS OF ARADIA
In the 14th Century, Aradia taught that certain powers could be
obtained through following The Old Religion. Aradia called them "gift-
s" because she stressed that these powers were side benefits of adher-
ing to the Old Ways, and not the reason for becoming a witch. These
gifts are commonly referred to, today, as the traditional powers of
Witchcraft.
1. To bring success in matters of love
2. To bless and consecrate
3. To speak with spirits
4. To know of Hidden Things
5. To call forth spirits
6. To know Secret Signs
7. To possess the Knowledge of changing forms
1962
8. To possess the Knowledge of Divination
9. To know secret signs
10. To cure disease
11. To bring forth beauty
12. To have influence over wild beasts
13. To know the secrets of the hands
Aradia taught that a witch must observe the Seasonal Rites and
the time of the Full Moon, in order to keep these powers.
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THE BEAUTIFUL PILGRIM
In 1508 A.D., the Italian Inquisitor Bernardo Rategno (having
studied witch trial records preserved in the archives of the Inquisi-
tion at Como) wrote a text called the Tractatus de Strigibus. In this
text he states that the "witches sect" had begun to expand rapidly 150
years earlier. This would place the "expansion" in the mid 1300's.
What caused this to happen ? The answer may lay hidden in the Legend
of La Bella Pellegrina (the beautiful Pilgrim). This legend appears in
Charles Leland's research material (1887), and was even then consider-
ed a very old legend. According to this story, there was a young woman
from the town of Volterra, who "travelled far and wide, teaching and
preaching the religion of old times, the religion of Diana, the Queen
of the Fairies and of the Moon, Goddess of the poor and the oppressed-
". Leland goes on to say "and the fame of her wisdom and beauty went
forth over all the land, and people worshipped her, calling her The
Beautiful Pilgrim". This legend appears in his book ARADIA, GOSPEL OF
THE WITCHES. The book itself is not really very good, but does contain
some interesting bits of Lore. In my Tradition we do have the legend
of Aradia, but she differs from the Aradia presented in Leland's book
(not from this legend, but from his portrayal of her character). In my
Tradition, Aradia was a great teacher who brought about a "revival" of
The Old Religion, in 14th Century Italy. We honor her memory, but we
do not worship her. We call her The Holy Strega . Strega (pronounced
stray-gah) is the Italian word for Witch. Aradia taught that certain
"powers" would be gained through the practice of The Old Religion, if
one was truly dedicated. These are the "traditional" powers of which
she spoke:
To bring success in love
to bless and consecrate
to speak with spirits
to know of hidden things
to call forth spirits
to know the voice of the wind
to possess the knowledge of changing forms
to possess the knowledge of divination
to know secret signs
to cure disease
to bring forth beauty
to have influence over wild beasts
to know the secrets of the hand
1963
In my tradition it is that taught we are descended from those covens
which Aradia established in the 14th Century.
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CELEBRATIONS OF THE YEAR
In Italy, witches do not use the word Sabbat for their seasonal
rites. The Italian word is Treguenda (pronounced tray-gwen-dah) and is
similar in meaning to Sabbat. Webster's dictionary lists Sabbat as old
French for Sabbath (old English as well). The word Sabbatical is shown
to mean "of or suited to the Sabbath" and "a period of rest that
occurs in regular cycles". The word Treguenda has as its root the word
Tregua, which means "a respite, or a truce". It is interesting to note
that "Tregua" (tray-gwah) is also slang for the Full Moon Ceremony.
The actual word for the Full Moon Ceremony is Veglione (pronounced
Vay-yoe-nay), and literally means to dance all night. Veglione is also
the name of a popular folk dance in Italy.
In early times the followers of The Old Religion were farmers and
craftsmen. Their lives were largely spent in toil. Their Religion
provided times in which they could set aside their work, and enjoy a
social and spiritual celebration. These Festivals were indeed "respit-
es" or "periods of rest occurring in regular cycles".
In The Aridian Tradition there are 8 Treguendas, four major and
four minor. The major rites occur in October, February, May and Augus-
t. These are the Spiritual Festivals which are considered of greater
importance. The minor festivals occur on the Spring & Autumn Equinox,
and on the Summer & Winter Solstice. These are the Earth Festivals,
and are seasonal/agricultural in nature. The Mythos of the Old Religi-
on runs through each of these Celebrations. They are named as follows:
Shadowfest (La Festa dell' Ombra)
Winter Solstice (La Festa dell' Inverno)
Lupercus (Festa di Lupercus)
Spring Equinox (Equinozio della Primavera)
Tana's Day (La giornata di Tana)
Summer Solstice (La Festa dell' Estate)
Cornucopia (La Festa di Cornucopia)
Autumn Equinox (Equinozio di Autunno)
A common term for the 8 rites is the "Wheel". It is thought of as
a Spinning-wheel, turning and weaving the patterns of Life. On the
physical level it is symbolic of the changing seasons. On the spiritu-
al level it is symbolic of the "seasons of the soul". The Mythos which
is an integral part of each rite, symbolizes the Journey of the Soul
through a variety of Existences. In the Mystery Teachings of the
Wheel, we discover that we are the
characters in the Myth. Everything is symbolic within each myth, and
represents various aspects of the encounters facing a soul as it
passes from life to life. Through a study of the Mythos, and routine
participation in each Treguenda, one can gain spiritual enlightenment.
1964
The mythos within the Full Moon Ceremony, weaves its way through
each Treguenda, and completes the spiritual vision. It is interesting
to note that the ancient teachings connect the light of the Moon, to
passages and reincarnations of the Soul.
FROM: MINNIE BAXTER
Merry Meet Raven,To make sure we are talking or
thinking about the same thing let me give you some
information:
Aradia (Strega Witch) was born in Volterra, Italy,
on August 13, 1313. In her early teens (10-12
yrs.) she moved with her parents to the Alban
hills near the lake now known as Nemi. This region
not far from Rome. She experienced something in
the unexplained area, a mystery to herself. This
was the beginning of her promoting the old relig-
ion that was taught to her by her aunt.
On the subject of her "mystery". A voice using
telepathy spoke to her telling her to look up-
wards. She gazed upwards and saw the skies began
to darken (for there was a Moon Shadow) and she
understood. This changed how she perceived life.
Is this the clan of people you are saying is your
relatives? If so lets talk about "The Moon Shadow"
she saw in the sky. Are you Raven under the direc-
tion of the council of the Third Clan?
FROM: RAVEN GRIMASSI
The titles of the books which I have written are:
(listed only because someone asked)
The Book of Ways (Volumes 1 & 2) 1981 & 1982
The Book of the Holy Strega 1981
The Teachings of the Holy Strega (1991 reprint,
new Intro)
Whispers, teachings of the Old Religion of Italy
1991
I have also just completed a booklet titled : The
Aridian System, an introduction to Italian Witchc-
raft.
These are the only books available at this time,
on the Aridian Tradition. I am currently writing a
book of rituals and magic, which I will be sub-
mitting to a couple of Publishers soon.
We use some Latin, as preserved from the earlier
material. Most of the invocations are done in
Italian, but we speak English for the majority of
the ritual gathering. We also have another lan-
guage from the oldest material, it does not have a
name, but we refer to it as "the tongue of the
Moon". Most likely related to ancient Etruscan,
and may have a connection to Enochian as well. It
only appears in a few of the old rituals. Mine is
the only book in the Family which contains English
1965
(My mothers was mostly Italian, Latin and Tongue
of the Moon).
You asked about having to be of Italian blood, to
best work this System. I do not require it, but
the old family members do have a hangup about
"being of the blood". I have initiated many non-I-
talians, and they do quite well in the System. I
think that magically speaking, practicing a System
to which you have genetic roots, does bring about
a stronger current response. But that is simply my
experience, and may not be true for everyone. So
my answer is no, you do not need to be Italian in
the Aridian System.
Also forgot to reply to your question about being
related to those early clans. The answer is yes
(at least that's what the family lore has to say).
I come from a very old line of witches in the
Naples area of Italy. We trace our Tradition back
to the 14th Century where it connects with the
Alban Hills region of Nemi (being descended from
those covens which The Holy Strega founded at that
time). She, herself, was a Tuscan witch and taught
her Tradition which went back to pre-Christi-
an times. So, in that respect, I say that my
ancestors invented the worship of Diana at Nemi.
Yes, my friend, I am the Raven to whom you refer.
You have obviously read (or heard of) one of my
books. Perhaps you have read "The Book of the
Holy Strega", or "The teachings of the Holy Streg-
a".
You asked about the "Moon Shadow" mentioned in my
book. Well, there are two opinions of what may
have happened there. One is that a Solar eclipse
had taken place, another that something of an
inner experience had manifested. No one in any of
the Triad Clans can say for sure. Whatever hap-
pened, Aradia took it as a divine sign for the
mission she then undertook. Hereditary witches (at
least of my family line in Italy) have kept a
written book. Many Hereditary Clans were connected
to Nobility during the Middle Ages. This gave them
not only sanctuary, but education in reading and
writing. Many Italian Courts of Royalty kept
astrologers and local wisemen/ wisewomen. The
persecution of witches in Italy began about 100
years later than anywhere else in Europe, and was
almost entirely focused on organized group prac-
tices. The local village witch was usually tolera-
ted because of his/her healing abilities, and so
forth. My family line goes back five generations
to the Tavani Family, who were Nobility of the
Kingdom of Naples. According to our Elders, early
witches kept a runic script on animal hide. In
time this evolved to parchment, and so on. The
runic script still survives, but has been replaced
1966
by the common arabic alphabet (at least in the
case of non-magical info).
----------
SEA SPELLS
Witches have long used the powers and forces within the sea, for
the purpose of magic. The Sea is so deeply connected to the cycles of
the Moon, that the aspect of Sea Magic cannot be overlooked. Janarric
witches, in the central coastal region of Italy, long ago devised a
system of symbols which they used in the casting of spells. These
symbols were placed upon sea shells, in a circular manner around the
edge of the shell. The shell was then set near the water, at the
appropriate Tide (lunar phase), so that the Sea Powers would receive
the spell, and grant it success.
Many times, offerings were left upon the shore, for the deities,
to invoke Their favor. These offerings included white flowers, pearls,
white pebbles, etc. I cannot reproduce the old symbols here, but any
symbolic symbol which reflects your wish should work:
The Spell of the Shell
To perform this spell, you must find a suitable shell in shallow
water. Take the shell and dry it thoroughly. Next, place a symbol of
your desire upon the surface of the shell. The symbol must be made
with a substance which will easily wash off in water. Then, place the
shell upon the shore, so that the Tide will bring waves across the
shell. Take care to note the phase of the Moon (waxing moon for the
gain of something, waning for the dissolving of something). When the
shell is in place, draw a triangle in the sand, enclosing the shell
completely. The symbol upon the shell must be facing upwards (toward
the Moon). Meaningful words, or phrases, may be placed upon the shell
also, or simply written in the sand (inside the triangle).
Finally, give the words of enchantment: (toward the moon)
"Goddess of Moon, Earth, and the Sea,
each wish in Thy name must come to be.
Powers and Forces which Tides do make,
now summon Thy waves, my spell to take "
Leave the area now, and the spell is set. Once the waves come,
then your wish will be taken out to the Old Ones. It will usually take
about 7 days for a Lunar spell to begin to manifest, but can take as
long as 28 days.
This type of magic is what we call "little works", and belongs to
the folkmagic level of Witchcraft. There are, of course, much more
involved spells, and such. But, I do love the simplistic beauty of a
spell like this.
The Spell of the Arrow
1967
This is a very old spell, which incorporates symbols which are
placed along the shaft of an arrow. Traditionally this was performed
on the shore of a lake, or other calm body of water (such as a Bay).
It was necessary to be able to see the "path of the Moon" in the
water. This "path" is the reflection of the moon, stretched along the
surface of the water.
To perform this spell, you must take a new arrow and place the
symbols of your wish/desire along its shaft. Meaningful words or
phrases may also be added. When the Moon is full, go to the shore, and
face the water. Fix the arrow into your bow and gaze out upon the path
of light (which leads to the Moon).
Next, speak the words of enchantment, then release the arrow:
"Where path of Light, to Moon I see,
the powers of the Queen shall be !
Shaft of wood, as shaft of light,
earth to moon, does now give flight !"
The arrow can either be shot out into the path on the water, or
upward towards the Moon. The arrow was sacred to Diana, and was con-
sidered to carry special powers and blessings, in this type of spell.
This is a folkmagic level spell, and speaks of the early Pagan simpli-
city concerning magic (more of the Shaman roots). My mother used to
say that a ceremonial magician must prepare for magic, and wait upon
the proper time and setting. But a witch can pick up a twig, anywhere,
anytime, and work a spell of magic.
I thought that I would add a couple more basic sea spells, since
I still have some room on this post.
1. To gain favor with the Goddess, form your name with white petals
upon the shore, so that the tide will carry them out. This is a very
old part of the Janarric Initiation ceremony, which ends with the new
Initiate performing this, so that he/she is "introduced" to the God &
Goddess, through the naming spell.
2. To break an "evil" spell (or cure an affliction) form 3 connecting
towers out of wet sand, near the shore of the sea. Take 3 dark shells
(or spotted shells) and place a symbol of the thing you wish removed,
on each. Use a substance which will wash away in the water. Place one
of the shells upon the top of each tower. Then simply sit, and focus
on the towers as the waves come and break them down. In your mind, see
the power of the sea destroying the thing which you desire to remove.
Well, that should give you a basic idea of the Old Ways of Sea
Magic, among the Italian Witches of the Coastal Regions.
----------
OF THE FULL MOON RITUAL
The old teachings tell us that the light of the full moon carries
an astral substance, which effects our Inner Being (including emo-
tions, rhythms, and subconscious activity). The Full Moon represents
1968
the presence of The Goddess, and in ancient times was considered the
Goddess Herself. The Holy Strega taught (during the 14th Century) that
participation in the Full Moon ritual, brought the people into a
concentrated flow of this energy. This saturation of Lunar Emanation
could then be directed, allowing it to provide raw energy for magical
purposes, along with a personal empowerment which could increase
physic (and magical) abilities.
In the Aridian Tradition, our ritual is designed to collect and
concentrate these energies, in the ways which The Holy Strega taught.
It is also a time for the worship of Deity. This is usually a combina-
tion of chants, songs, and offerings. The ritual also includes a time
in which the initiates are directed on an astral journey, through
which the old teachings are experienced. Up to 3 works of magic can be
performed during the rite, and this can be for the Community at large,
or simply for individuals. The ritual concludes with a remembrance of
Aradia (a "toast" in her honor) and the celebration of "cakes and
wine".
Much of the old ways of our Tradition have been handed down from
the time of The Holy Strega. She left a teaching which came to be
called "The Charge". Even in the Public Domain, such writers as Char-
les Leland (1890's) and Doreen Valiente (1950's & 60's) recorded
elements of this very old teaching.
The Charge
"Whenever you have need of anything, once in the month, when
the moon is full, gather then in secret and give worship to
She who is the Queen of all witches. Gather into the sacred
circle, and secrets that are as yet unknown shall be reveal-
ed to you. And you shall be free in mind, body, and spirit.
And as a sign that you are truly free, you shall be naked in
your rites. Then shall you sing, dance, feast, and make
music and love. For such pleasures are the rituals of the
Goddess. Be true to your beliefs, and keep to the Old Ways
beyond all obstacles. For our Ways are the keys to the
Mysteries, and the Essence of the Cycles of Return. In life
does the Queen of all witches reveal the knowledge of the
Spirit. And from Death does She deliver you unto Peace, and
renew you once again. In memory of me, shall you eat cakes
of grain, wine, salt, and honey. These shall you shape like
the Moon. Then shall you bless them in my name, and partake
of them within your sacred gatherings. For I am the Spirit
of all Witches. Unto all who observe the appointed times,
will the Queen of Heaven give power. And you shall know
success in love, and have power to bless and to consecrate.
And you shall know the tongue of the spirits, obtain knowle-
dge of things which are hidden, and call forth spirits from
the Mist. You shall know the Voice of the Wind, and the
knowledge of changing forms. To you shall secret signs be
revealed, and you shall possess power to heal. Wild beasts
shall know you, and cause you no harm. As it was in the Time
of our beginning, so is it now, so shall it be".
1969
This is taken from the Book of the Holy Strega. Portions of it
were written into Charles Leland's works (1894) and a version of it
was written by Doreen Valiente (1950's-60's), based on the works of
Leland's study of Italian Witchcraft.
Aradia (not to be confused with Charles Leland's distorted
version) was born in Italy during the 14th Century and came to be a
great Teacher (of The Old Religion). She was responsible for the 14th
Century "revival" of Witchcraft, as noted by the Italian Inquisitor
Bernardo Rategno in his text TRACTATUS DE STRIGIBUS (written in 1508
A.D.). Here he records that the "witches sect" had begun to expand
rapidly, some 150 years prior. Research material published in 1887
records an interesting Legend, which we believe has preserved the
story of Aradia :
There was once a young woman from the town of Volterrra who
"travelled far and wide, teaching and preaching the religion
of old times, the religion of Diana, the Queen of the
Fairies and of the Moon, the Goddess of the poor and the
oppressed...and the fame of her wisdom and beauty went forth
over all the land, and people worshipped her, calling her La
Bella Pellegrina (the beautiful Pilgrim)".
Aradia taught the old pre-Christian Religion of Nature worship,
and magic. But above all she taught a Spirituality. Beyond this, she
gave hope to peasants whose lives were made miserable in service to
the Wealthy. She taught them personal power, and personal value, in an
Age when the Church taught them shame and sin, and servitude. Aradia
returned their pagan heritage to them, a heritage preserved in secret
by courageous Priests and Priestesses of The Old Religion.
Today, we call her The Holy Strega...
----------
CONCERNING NATURE
"Nature is the Great Teacher. In Her are all things revealed.
Nature reflects the Higher Ways of Spirit. The Creators established
the Laws of Nature so that through them we might come to know the Laws
of the Great Ones. Therefore, observe the ways of Nature around you,
both great and small. Everything has purpose and reason. Be not
confused by its seeming cruelty, for there is a duality in all things.
Respect Nature in all ways. Take only that which you must, from
her, and remember nothing may be taken except that something be given
(in return). This is the Law for all Witches.
Know that the wind speaks of the knowledge of the Earth, and the
spirit of the kindredness of all living things emanates from everywhe-
re. Nature teaches all living things, all that must be known. She
teaches birds to make their nests, and animals to hunt, and to sur-
vive. She teaches children to crawl, and to walk. She teaches Life.
1970
Once She taught all people of Her ways, but they chose to go
their own way. They chose to oppose Her, and to control Her. But for
witches there can be no other way than Nature. A witch must live in
Harmony with the Forces of Nature".
(reprinted from The Book of the Holy Strega)
----------
CONCERNING THE GODDESS
The Goddess is the Life Force, in as much as She is the Fertility
in all things. It is through Her activity that we are born, and that
seeds push up through the earth, and grow into plants. She moves the
God to create through His desire for Her. The Goddess is the Joy of
Life, She is the passion to live. Compassion, love, gentleness, and
kindness are the Essence of Her Spirit. All women carry the Goddess
within, in various aspects and degrees.
Yet, there is a duality in all things, and the Goddess can
manifest as sterility, vengeance, and destruction. She is the Soul of
Nature.
The Goddess rules the Night, and the Moon is Her sacred symbol.
All women are linked to Her through the Moon, which influences the
flow of blood. The night is the essence of the mystery which all women
possess. This is the elusive quality which all women bear, but can
never be known, or touched upon. The desire of men for women, is the
desire of God for Goddess. It is the attraction of the Life Force.
The Goddess is known as the Queen of Heaven. She is clothed in
the stars, and wears the Moon as a Crown. She is the Earth Mother,
clothed in green, and endowed with large breasts which rise as rounded
hills rise, beyond the lush green meadows. She is pregnant with the
Child of Life, which She bears each year. She is the Virgin Maiden,
naked and beautiful. She is youth and the lust for life. She is the
Enchantress, and Temptress. She is all women. The Goddess does not
accept live sacrifice, as was known in ancient times. She is the
Goddess of Life, and all living things. She demands respect for Life.
If you give offerings in Her honor, then better it be of fruits or
grains, or things of
beauty (for these things pass life on).
The Goddess is the Queen of all witches, who She calls Her Hidden
Children. We are Her servants, She is not ours. She gives us Life and
receives us in the Afterworld. She teaches us the ways of Nature, and
Spirit. She gives us power and magic. She reveals all mysteries, and
gives light to the darkness. And to the Wise, She imparts Her sacred
name.
----------
CONCERNING THE GOD
1971
The God is known as the stern and demanding aspect of Divinity.
Yet this is only an aspect of His Nature. He is perceived as the Death
Force, which Transforms. He is Lord of the Afterworld, who restores
and renews the soul, which is prepared for a new life. This is per-
formed through the union of the God and Goddess.
Yet, there is a duality in all things, and the God is also
Vitality and Strength. He is the Sun, the Lord of Light. He can give
Life or Death, through His activity. The God is the desire to create,
dwelling in that state prior to creation. Through the attraction of
the Goddess, He is moved to create.
He is Lord of the Heavens, clothed in the Sun, and bearing a
golden rod. He is Lord of the earth, horned like a stag, and powerful.
He is the Lord of the Afterworld, dark and lonely, stern, and Just.
For His are the two faces of Janus. Through Him is order established
and discipline mastered. He is the inner strength of the individual.
He is the essence of strength and defense.
Yet, He is also the warrior, and the destroyer. He is Power and
Will. All men bear His essence, in various aspects and degrees. He is
all men.
There is a side of the God, which can be seen by those who desire
to love Him. It is a gentleness, a compassion, and an understanding.
This comes from His awareness of His Strength and Power. His compas-
sion is born of His understanding of Justice. His nobility can be seen
in the soaring of a hawk, or in the beauty of a great Stag keeping
watch over his herd.
The God is sexual desire and virility within the male. He is
attraction, sensuality, and sexuality. He is physical nature, just as
the Goddess is spiritual nature.
In death, He is the comforter, and the renewer. He is the Great
Initiator, and Teacher. He rules the Afterworld, and dispels the
darkness with His presence. He is the illuminator, and reveals all
that is hidden. He scatters all falsehoods, and establishes Truth.
----------
THE LASA AND THE LARE
In the Aridian Tradition, the Lasa are an Elven or Fay Race. They
are the spirits of The Old Religion. The Lare (lar-ray) are the
spirits of the Witch Clan (a type of ancestral spirit). I would not
say that the Lare represent the next level for the Human Soul, but it
is possible that one may serve as a Lare (for a time) following the
Death experience. According to the Teachings, when our physical bodies
die, our soul dwells in the Realm of Luna, while preparing for the
next life. During this time, it is possible that the soul may serve
the needs of those
1972
souls still dwelling upon the Earth, as one of the Lare.
The Teachings tell us that our soul will either be prepared for
another physical body, or for a body of Light, depending upon our
evolution as a spiritual Being. There are four possible bodies, in
which the Soul may exist. The Physical, Lunar, Solar, and Stellar.
Each represents a stage of advancement, and corresponds to one of the
Four Worlds, which comprise Existence (as we understand it).
It is a bit complicated to go into here, but the Lasa are con-
nected to the Witch Clan, and many witches were once of the Lasa Race,
prior to being born Human. This is where the "Fairy Godmother" concept
originated. It is a remnant of the old teaching, in which the Witch
Clans are related to the old Fay Race, and have contact with them
through a Fay Guardian (or Fairy Godmother). This is why many witches
are born into Witch Clans, with their psychic abilities already
functioning (makes training a great deal easier).
----------
PRESERVATION OF THE OLD WAYS
It is one of our Laws, within the Aridian Tradition, that nothing
may ever be deleted from any ritual or oral teaching. Material may be
added to a ritual, or an oral teaching may be expanded, but nothing of
the original may ever be removed. Because situations change with time,
the Laws do allow us to add and adapt, as needs be. When looking over
the material, it is easy to see the different Time Periods, and needs
of the people, reflected in the rituals and Teachings.
Therefore, when you look at the Aridian Material, you will see
things which reflect the days of hunting, and the days of planting &
harvesting. Everything from Hunting Magic, to blessing seeds and
fields, still exist in our ritual material. This current Era we live
in, will leave information regarding Aids and other concerns of our
People, imprinted upon our rituals, down to the Generations which will
follow us. Each addition is marked with a symbol, so that it is clear
what was added, so that a History of the adaptations may be discerned.
Because we believe in a living connection with our ancestors, we
still perform those aspects of the rituals, which may seem out of
place to us. Many of us no longer Hunt or plow fields for planting, or
copulate in the fresh furrows to encourage an abundant crop. But these
rites are still preserved, and we adapt them to our modern needs. For
despite our so-called progress as a Race, our basic needs are still
the same: Food, Shelter, Safety, Sex, Family, Love, and Purpose.
So, the ritual for an abundant crop is performed for the abun-
dance which our own labors may bring. Fertility rites are performed
for our own Family needs, and to return the Essence of Fertility back
into a dying World. Because our World is so overcrowded, many Systems
feel that Fertility Rites are obsolete. What they do not understand is
that it was part of the ancient rites to help "empower" the soil and
the plant & animal Life with the condensed energy of Fertility raised
within a Circle of Magic. The personal fertility of the Clan, was
1973
secondary. Unfortunately, many modern groups have removed all of the
sexual energy producing aspects from the rituals, and replaced them
with
symbolic gestures. While this may appeal to the intellect, and ease
personal sexual inhibitions, it does not serve Nature. Because of
Judaic-Christian condemnations, many modern groups have abandoned the
old Ways of the Nature Religion, and profess a non-sexuality regarding
this ancient Fertility Cult. In the Aridian Tradition we do not
apologize for preserving our Heritage, and we are proud of the dif-
ferences between us and Judaic-Christian groups. We have adapted the
sexual aspects, to our modern society (and modern concerns regarding
sexual issues) but they are still quite plainly visible within the
ritual material.
It is a challenge to preserve the old Traditions, and yet to
adapt to modern circumstances, without compromising the integrity of
either.
----------
"COMMON CAUSE" WITH NATURE
My Mother is very Old World, having been raised in a small
village near Naples. When I was a child she used to tell me that our
People have always performed the Rites which cause the Sun and the
Moon to return as they do, and the Seasons to return each year. She
used to say that if we were to stop, then the World would die. But,
she would add, there will always be at least one person, who will
maintain the Ways which give Life to our World. I do not know if she
believed this literally, but as an adult now, I truly understand what
she was saying, on a metaphysical level.
It is the purpose of our yearly rites, to give energy back into
the World. Just as soil is depleted by crop growing, and the fields
must be rotated, so too is the etheric substance depleted, which
empowers the mechanism of "Lifegiving" on this Planet of ours. For
example, at the Summer Solstice, it is part of our ritual to raise an
energy field, and to "impregnate" it with a "formed thought". Once
this "cone of power" is formed, then it is released and directed into
the "Bound Ether" of our Community. The cone can be charged to dis-
perse pollution in the air, or to rid the "Community Atmosphere" of
negativity (crimes, gangs, rapes, etc.) or to replace lost fertility
within the soil, and so on. In this way, we join in the dance of
Nature, and make Common Cause with Her efforts to maintain lifegiving
energies. Each of the eight rites of the year, serve a similar pur-
pose, and contribute to that which is appropriate at any giving Season
of the year. The Full Moon rituals, are likewise times of renewal.
There is an occult property to Moonlight itself, and if properly
drawn, condensed, impregnated, and directed, it too can be used to
give Life back into the World. Another purpose for the Rite of the
Full Moon is to empower us, as witches. Moonlight can be
used to increase psychic ability, and to recharge the power centers of
an individual. It is from Moonlight, that we as witches, draw our
power. Science is beginning to catch up a bit now, with the ancient
knowledge of Witches, and is taking a look at the effects of the Moon
1974
upon us, and upon our World. Soon, I think, Science will begin to see
that the Occult Teachings of the Craft, are a Metaphysical Science as
valid as Physical Science.
The "bound ether" of our Planet is what Eastern Mystics call
"Akasha" (wherein you have the Akashic Records). There is also the
microcosm of the bound ether of a Community, such as a City or Vil-
lage. It is the energy "atmosphere" which is formed by the Collective
Consciousness, of the people who live there. All places possess this
bound Ether, even Bars and Nightclubs, etc. You can "feel" it when you
enter in. It effects the people who come into contact with it, and
over long periods of time, can change the way they look at things. It
is the bound ether of a place which holds the images, which psychics
can perceive about that place.
It is part of the work we do, as Witches, to cleanse this Ether
of negative thought-forms. Witches have always been the local healers,
not only of the people there, but also of the places themselves.
Ritual Magic can change the "vibration" of the bound ether, and thus
change it's "feel", and thus it's effect.
----------
TOOLS & PARAPHERNALIA OF LA VECCHIA
The oldest tool of Italian Witchcraft is the Moon Bowl. This is a
large shell, used in conjunction with nine small shells, as a tool of
Invocation. I have spoken of this on other notes. The next tool to be
used was the Wand, which we associate with the element of air. This is
because the branches of a tree stretch up into the sky, and birds nest
in them. The next tool after this was the pentacle. It was originally
an oval rock, thin and smooth, usually obtained from the coastline
where it had been reformed by the Ocean waves. Later this was made of
clay, and marked with a five pointed, upright, star. This tool repres-
ents earth, since it was taken from the soil. Following this was the
ritual dagger, which we call the Spirit Blade. This dagger is as-
sociated with the element of fire, from which it's metal was forged.
Last in the line of the older tools, was the Chalice, which was
originally a gourd. This tool represents the element of water. From
the time of the Middle Ages came the more modern of the tools, which
are the Spirit Bowl, and the Sword. The spirit bowl actually evolved
out of the Moon Bowl, and is used more frequently than it's predeces-
sor. It contains a liquid which burns a blue flame, and is used to
represent the presence of Deity within the Ritual Circle. The Sword is
a tool of the Guardian, but is sometimes used by the High Priest.
The proper ritual circle of the Aridian Tradition measures nine
paces in all directions, from the center of circle. Directly on the
center point, the altar is placed, and arranged in orientation to the
North. We use a black altar cloth, and we wear black hooded robes.
Black is used for two reasons. On a Metaphysical level, black absorbs
light and therefore we draw light into ourselves, and retain it. The
second reason is that it is easier to hide at night when you are all
in black. During the time of the Inquisition, at the first sign of
1975
danger, witches would extinguish all lights, pull up their hoods, draw
their hands into the large sleeves of their robes, and seemingly
"vanish" right before the eyes of the Christian spies.
The Broomstick is rarely used in the Aridian Tradition, but does
appear at the "Handfasting" Ceremony, and certain rites of purifica-
tion. It can also serve as a symbol of the goddess, when turned upside
down. This is done when there are too few women to take up all of the
ritual actors needed for the Ceremony. The Skull & Cross bones are
another ancient tool, rarely used now, but once symbolized the God, in
the same manner as the Broom was employed for the Goddess. These
things remain written in the ritual material in order to preserve our
Heritage (nothing is forgotten, nothing is ever forgotten). When you
go back far enough into our History, as a Race, you will find Human
Sacrifice. This was replaced by Animal Sacrifice, which itself was
later replaced by Plant Sacrifice. However you wish to view
that, it is simply the story of the Human Race. Remnants of the Plant
Sacrifice can still be found in such things as the eating of Cakes,
and drinking of Wine, at the close of Ritual. The Slain God is still
consumed as this sacred meal to this very day. This is not unlike the
Christian tradition of the Communion Wafer.
The written material of La Vecchia is recorded in a Book, which
we call, THE BOOK OF WAYS. It is divided into three sections: Ways,
Calls, and Magic. "Ways" contains all of the ritual instructions,
laws, and Community Rites such as the Blessings of a Child, Marriage
Rite, Ceremony for the Dead, Rites of Initiation, and so on. "Ways"
also contains a record of our People, and the teachings concerning our
practices, as well as material concerning the Goddess and the God.
"Calls" contains all of the chants, invocations, hand gestures, ritual
postures, face painting designs of the Clan, and other "secret signs".
"Magic" contains all of the spells, works for Magic, herbal lore,
magical correspondences, healing knowledge, potions, recipes for oil
and incense, and so forth.
Each initiate is required to copy from the Book of Ways, those
portions which pertain to her or his degree of Initiation. This is
overseen by the Initiator, because the Book of Ways is divided up into
separate Degree Knowledge. In the First Degree, a member will begin to
acquire their ritual set of tools. The only things which they receive
at their initiation are a colored length of cord, symbolizing their
degree, a symbol representing their degree, and the mark of the Clan
which is painted upon their body.
Each degree has a different colored cord, which is linked to the
Mythos of the Clan. The cord itself, in part, is a remnant of the
bonds which once held the Sacrificial King, of the Slain God Mythos.
Each degree also has a hand gesture of identification. There is also a
hand gesture which identifies you as a witch. These come from the time
of the Inquisition.
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RAMBLINGS ON THE ARIDIAN TRADITION
1976
In the Aridian Tradition, we begin the new year with the ritual
of Shadowfest (Oct. 31). The calendar which we use today, is off by a
few days from the old calendar, so I am using the dates most commonly
associated with the rites of Treguenda. This is the time of Shadows,
of beginnings lurking in the mists of pro-creation. The wheel of the
year starts here, and moves on through the remaining seven Treguenda.
We divide the year up into a period of "rule" by both the High Pries-
tess and the High Priest, who represent their respective Deity counte-
rparts. The High Priest "rules" from Oct. 31st until May 1st. Then he
passes the "power" on to the High Priestess who rules from May 1st
until Oct. 31st. These periods we call the "God Months" and the
"Goddess Months". During the God Months we wear hooded robes within
the Circle. During the Goddess Months we are "naked in our rites".
Each of the Treguenda are marked by a Myth, which is acted out in
ritual drama, during the rite. At Shadowfest, the Legend of the
Descent is performed. This is balanced at the Spring Equinox, when the
Legend of the Ascent is performed.
Our Full Moon Ceremonies are the same throughout the year,
regardless of whether it is a Goddess Month, or a God Month. The only
difference would be the wearing of a robe, or being nude (or Skyclad
as Wiccans say), which IS determined by the Season.
In the Aridian Tradition we perceive the Goddess and the God, to
be equal (yet different) aspects of the One Great Spirit. We believe
in Harmony, and do not exalt one above the other.
We have three stages, or degrees of learning. Each requires the
mastery of certain aspects of The Old Religion, and the copying of
material from the Book of Ways. We do not have the Wiccan "year and a
day" aspect, but watch our initiates, and judge when they are ready to
advance. An initiate may come forward on their own, and request to be
considered for advancement, and then will be tested to see if he or
she has met the conditions of advance-men. We have found that some
people are ready in a year, and others are not. But, each person is
given an outline of what they must do to complete their Degree. When
this is accomplished, then we sit down with them, and make a decision.
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THE BENANDANTI
There is an interesting book, written by an Italian Professor
(Medieval Italian History) named Carlo Ginzburg, the title of which is
NIGHT BATTLES (available in English). Based on official Inquisition
archives from the 16th & 17th centuries, this is a unique study of an
isolated Italian peasant culture deeply rooted in early European
Fertility Cults. It deals with a group of witches who called themsel-
ves the Benandanti (good walkers). On four ritual occasions of the
year, they battled with the Malandanti (evil walkers) in a conflict
over the Crops. This Cult was first discovered by the Church in 1575.
At first the Benandanti insisted that they went out in the service of
Christ, but later admitted to being a Witch Cult. One of the Inquisit-
ors recorded the following "confession": " I am a benandante because I
go with the others to fight four times a year, that is during the
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Ember Days, at night; I go invisibly in spirit and the body remains
behind; we go forth in the service of Christ, and the witches of the
devil; we fight each other, we with bundles of fennel and they with
sorghum stalks...in the fighting that we do, one time we fight over
the wheat and all the other grains, another time over livestock, and
at other times over the vineyards. And so, on four occasions we fight
over all the fruits of the earth and for those things won by the
Benandanti that year there is abundance".
It is interesting to note the reference to astral travel and the
protection (behind the scenes) of the Crops and Livestock.
In Italy there was a split in the Witch Cult, shortly after the
Inquisition began. Most witches went "underground" but some decided to
fight the Christians on their own terms. They invoked the "Devil" of
the Christians as a power which the Christians seemed to fear. This
was the origin of the Satanic Cult in Italy. This is why many of the
symbols, and tools, of Witchcraft and Satanism resemble each other.
Because the Church was becoming wealthy over owner of land, and many
peasants were serving as farming labor, the Malandanti chose this as
their
battleground. The Benandanti fought to protect the Crops, which was
the only way peasants had of sustaining themselves.
If you're interested in this curious sub-cult of Italian Witchcr-
aft, you might want to check out Ginzburg's NIGHT BATTLES. He also has
a book out now called ECSTASIES, deciphering the witches sabbat. This
is an indepth look at the shamanistic roots of Italian Witchcraft.
Remember though, that the record of these things comes from the
Inquisition, and you have to be able to look at what they are saying,
from a pagan's viewpoint (in other words, turn everything around, and
delete the references to the Devil).
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THE GOD & GODDESS
In the Aridian Tradition we have many goddesses and gods, but
there is a major God and Goddess, who are the central focus of the
System. La Vecchia is a lunar Cult, and as such it is only natural
that the Goddess is divided up into four aspects, one for each phase
of the Moon. Thus we have the Chaste Maiden (new moon), the Temptress-
/Enchantress (first quarter moon), the Mother (Full Moon) and the
Crone (last quarter moon). The Dianic Tradition did away with the
Temptress aspect because of it's association with men, and from this
arose the Triad aspects of the Goddess, common today among Wiccan
Systems. The Temptress is simply that stage between Maiden and Mother,
in which a women becomes aware of her influence over men, and her
"power" to draw them into acts of pro-creation. Without the Temptress,
there would be no Mother. The God is also divided into aspects, of
which there are three. He is the Horned One, the Hooded One, and the
Old One. These aspects actually preserve the story of the evolution of
The Old Religion, from the Hunter Gatherer Era into the Agricultural
Community Era. The Horned One is the Stag God of the Forest. He comes
from the time of the Hunter. The Hooded One is the Green Man (he who
1978
is hooded-in-the-green). He comes from the time in which Humankind was
learning to grow crops, and
came to rely less and less upon wild beasts for food. The Hooded One
eventually replaced the Horned One, as the symbol of the Slain God.
Because he came after the Stag God, we say that the Hooded One is the
son of the Stag God. As Humans matured in their spirituality, they
eventually came to view the God in a more Human Image, and thus
emerged the Old One concept (Deity in Human Form).
The Stag God is the consort of the Temptress, for he is the base
sexual nature (among other things). In his domesticated form he is the
goat (and from this mythos, arose the Christian idea that witches
copulated with goats) The Hooded One is the Consort of the Mother, as
he represents the seed, which is planted in the Goddess, and he is the
ripe pod, bearer of the seeds. The Old One is the consort of the Crone
(symbols of wisdom and maturity). The Chaste Maiden has no Consort
(and therefore IS Chaste).
This is an aspect of the Aridian Tradition which I did not intend
to go into, when I first decided to post notes. I usually speak of the
Clan Aspects of the Goddess: Fana, Jana, and Tana. And of the God as :
Faunus, Janus, and Tanus. These were the names which the Triad Clans
had chosen as their respective God and Goddess Images, within their
Mystery Tradition (Earth, Lunar and Stellar). The names which Aradia
used in the 14th Century were Diana and Dianus. When the Clans were
forced to scatter during the time of the Inquisition, they chose these
other names of the Deities who were generally connected with the
Mystery
Tradition which the respective Clan was seeking to preserve.
To further confuse you, it might be of interest to note that, in
the Aridian Tradition, the waxing Year is represented by the Stag God,
and the Waning Year is represented by the Wolf God. The Stag god is
called Cern/Kern (no, not Herne, different Land and different Mythos)
and the Wolf God is called Lupercus.
When viewed as a whole, the Tradition appears to be more closely
linked with Etruscan influences, than with anything else. The Roman
influence is clearly visible as well. As to Greek influence, there is
the classical myth of Orestes and Iphigenia. According to this,
Orestes fled Greece with his sister, after having been accused of the
murder of a provincial King. Iphigenia had been a Priestess of Ar-
temis/Diana, and together with Orestes established a Grove at Nemi
Italy, in honor of the Goddess. Since we know that myths generally
contain a seed of truth, we must consider a Greek contact, at the very
least.
Aradia herself was a Tuscan witch, and brought the Tradition
south with her, to the Alban Hills region of Nemi. Whether she brought
it "home" to Nemi, or encountered a kindred Cult worship there, I
suppose could make an interesting debate. There is nothing in our
Family Lore to suggest that it came from outside of Italy, however. It
seems to have always been the belief, in our Tradition, that our roots
are deeply Tuscan. Legend says that our Clans were once in central and
southern Italy as well, but had originally come from Northern Italy.
1979
Essentially, from what my own research has brought to light, I
feel that the strongest current flows back to Etruscan times. For
example, the oldest name of the Goddess in our Tradition is Uni, and
the oldest God name is Tagni. These are clearly Etruscan names. Also,
the Stag God and the Wolf God are central figures in the Aridian
Tradition and Etruscan vase paintings portray a Goddess holding up a
Stag and a Wolf, one in each hand. We believe this portrays part of
our Mythos.
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TANA & TANUS
(reprinted from THE BOOK OF THE HOLY STREGA)
" Tana (Tah-nah) is the sacred name of the Great Goddess, She who
is all Goddesses. Upon the earth She is known as Fana, in the heavens
She is Jana (the Moon), and in the Universe She is Tana (containing
all things). Lakes, hills, streams and beaches are sacred places to
Tana. Her sacred animals are dogs, owls, and cats. Tana is all that is
Feminine. She is total Beauty and Love. She is the Divine Lover,
Enchantress, Temptress, Mother, and Crone.
Tanus (Tah-nuss) is the Great God, who is all Gods. On the earth,
he is Fanus, in the heavens he is Janus (the sun) and in the Universe
he is Tanus. All mountains are sacred to Him. His sacred animals are
horses, wolves, woodpeckers, and ravens. Tanus is all that is mas-
culine. He is Strength and Will. He is the power of Fertility (shared
with Tana) and the desire behind all of Creation.
Tana is the balance to Tanus, and He is the balance to her.
Without Tana, the God would be a judge without compassion. He would be
stern without understanding. He would control without loving.
Without Tanus, the Goddess would have compassion without direc-
tion, understanding without foundation, and love without form.
The God & Goddess complete each other, and together they are the
Source of All Things ".
These teachings, which appeared in The Book of the Holy Strega,
are meant to reflect the concept of Deity, as One Source (The Great
Spirit) separated into masculine and feminine polarities. Each aspect
is then further broken down into base qualities or aspects (appearing
as lesser gods and goddesses). To the ancients it made more sense to
personify the concept of Deity into Beings, similar to Humans, but
greater in power, and immortal.
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HERBS OF ITALIAN WITCHCRAFT
Though there are many different herbs employed in the religious,
and magical, aspects of La Vecchia, there are a few which hold special
importance. These are the herbs called: Rue, Fennel, Pennyroyal, and
1980
Rosemary. There is an old Italian Witch Charm, called the Cimaruta
(meaning a sprig of rue) which was once worn as a sign of membership
in the Witch Cult. There is a picture of one in Doreen Valiente's book
(AN ABC OF WITCHCRAFT & PRESENT). Rue is so deeply connected to
Witchlore, that it appears in many different aspects of the Tradition.
It is a healing plant, and a magical plant. Rue bears yellow flowers
in the shape of a pentagram, against a lush green foliage. It is a
symbol of the God in the mythos/mysteries and appears in several of
the Treguenda. Fennel is a plant associated with protection. It's long
stalks (up to six or seven feet) were used as ritual staffs, at such
rites as mid-summer, to "fight off" evil and protect the Crops from
spirits of destruction. In ritual drama, witches would battle evil
spirits in a war to ensure a bountiful crop. Pennyroyal has been used
as an herb of initiation, even in the early public Roman Tradition. It
is one of the ingredients in the oil of Initiation, used in the
Aridian Tradition. Rosemary was used in the early Marriage Rites, and
also in the Rites for the Dead. It was associated with Love and with
Death. It is also used in an oil employed in Pastlife Recall, as
rosemary is also called the Herb of Memory. Please note that I am
using the word "was" to denote it's connection with the Past, and not
to imply that those associations are no longer practiced, because they
are indeed.
Pennyroyal and sage are among your best choices for "purification
of the spirit", although in some Systems one might suggest Hyssop or
Angelica. There are several ways to employ pennyroyal and sage, for
purification. Usually the setting is smoked with a small bundle of
sage, or you may simply drop some dried sage upon a hot charcoal
block. The pennyroyal can be used either as a tea, or some leaves can
be placed in a bowl of hot water, or added to a bath. It is also
useful when drank with wine. Herbs of the mint family are great herbs
of purification, for the spirit.
Physical purification of the body, is best done with Comfrey and
Sassafras (avoid long term use of these herbs as a tea, as they can be
hard on the liver and other organs, if used often). There are many
other good herbs which serve as tonics and cleansers, and you may want
to consult a good herbal book. I like A MODERN HERBAL by Mrs. M.
Grieve and MASTERING HERBALISM by Paul Huson.
If you want to try the pennyroyal and sage, then use them
together, that is, at the same setting. Use the sage as a smoke of
purification (just a few dry leaves at a time). The pennyroyal can be
added to your bath, as you sit in the hot water, and relax. In this
case, you would use fresh leaves, cut up into halves (six leaves for
solar associations, nine leaves for lunar). Or you may simply wish to
add an extract of pennyroyal to some wine, in a ceremonial setting (in
which case you would add three drops). The System which you follow
would, of course, provide the manner in which you would proceed with
the cleansing, in a "religious" sense.
Herbs in Magic and Ritual
Today there are many books which will tell you that if you put a
sprig of this in your shoe, or a bag of that under your pillow, then
1981
such & such will happen. This is what many popular authors will tell
you is an herbal spell, but it is actually folk magic/superstition
(and much of it is nonsense). Herbs work in magic and ritual for a
variety of reasons, based upon Occult concepts or physical properties.
Ancient witches started with the seed and worked with the plant
as it grew. The plant was established and raised as a type of "famili-
ar spirit". In the Italian Tradition, there is a teaching that all
things have within them a "numen". A numen is a consciousness, or
power, dwelling within an object. You might say that it is the divine
spark of the Creators within their Creations. Some Systems refer to
this as "Mana". Numen can be amplified within an object through magic,
and the numen spirit can be "contacted", and enlisted in the art of
spell casting, etc. This is why ancient Grimoires were very specific
concerning the planting and harvesting of herbs, and other plants.
Once dealt with properly, the power of the numen can be carried
along in the various parts of the plant. This empowers the herb. The
ancients also taught that plants were under the power of certain
planets, and set up a table of correspondences. In the art of magic,
it is clear that there are energy imprints left within the electromag-
netic make-up of all living organisms, caused by emanations from the
Moon, and the planets of our solar system. Some plants such as the
Sunflower and the Moonflower, were given their associations to their
respect planetary bodies due to the fact that they physically change
position, as they "follow" the Sunlight/Moonlight with a turning of
their flowers.
Other plants were associated with Venus due to their heart shaped
leaves; Mars due to their chemical natures (peppers, tobacco, etc),
and so on.
Herbs are also employed for their natural drug properties, in
magic and ritual. Some cause magical states of consciousness either
through ingestion or inhalation, and this can aid in the casting or
spells, or in other works of magic.
Various herbs were associated with a certain Goddess, God, or
Spirit. These herbs were then offered up as incense to "attract" them
to the work at hand. The ancients taught that prayers or requests were
carried upon the smoke of the incense. So what better way to be
"heard" by the gods, than to send your words upward upon the scent of
their favorite plant!
Plants also became associated with the gods, or with mythic
heroes/heroines, through their appearance in the Myths. In most cases
the plant somehow resembled the nature of the Character in the Myth,
and later came to represent that character in ritual settings. This is
typical of various grains, evergreens, and so forth. All having
something of the nature of the Goddess, God, or Spirit concerned.
There is a book out called CELEBRATING ITALY by Carol Field which
is actually a cookbook, but contains a lot of info on Seasonal Fes-
tival meals, and religious associations of various foods. It's a great
book.
1982
Certain grains appear in various meals, and do have connections
with old Witch Lore. One of the blessings of the meal at a Treguenda,
addresses this:
"Blessings upon this meal, which is as our own body. For
without this, we ourselves would perish from this world.
Blessings upon the grain, who as seed went into the earth
where deep secrets hide. And there did dance with the
elements, and spring forth as flowered plant, concealing
secrets strange. When you were in the ear of grain, spirits
of the field came to cast their light upon you, and aid you
in your growth....thus through you I shall be touched by
that same Race, and the mysteries hidden within you, I shall
obtain, even unto the last of these grains..."
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THE OLD RELIGION
The Old Religion is a pre-Christian European Religion, which is
founded upon reverence for Nature, and the worship of Deity through
ritual observation of the Seasons, and the phases of the Moon. It is
not a worship of these things, but a worship of Deity through these
things. It is believed that through a continuous participation in the
rituals of the year, that a person becomes "attuned" to the energies
of Nature, and begins to merge with Her (so that Her Ways, become our
Ways). It is through this attunement, that one gains certain abilit-
ies, such as Divinatory skills, psychic awareness, and so on. People
who practice this religion refer to themselves as Witches, Wiccans, or
Pagans.
It is through this growing awareness, as one practices the Old
Ways, that a special rapport begins to develop between the practition-
er, and his or her own understanding of Deity. For Witches, this Deity
is conceived of as a Goddess and a God (the Feminine & Masculine
aspects of the Source of All Things).
The ritual celebrations consist of 8 yearly Festivals, as well as
monthly gatherings at the time of the Full Moon. These 8 rituals are
often referred to as the Wheel of the Year.
The purpose of the Religion is to teach the soul how to evolve to
a higher realm, by revealing the Ways of Nature. Since Nature is a
reflection of the Spiritual Laws which established it, a study of its
secrets can enlighten the soul, and thus prepare it for a higher
existence (freeing it from the cycle of reincarnation). The purpose of
the Old Religion is also to give due worship to the Great Spirit, to
ensure the Fertility of the Earth, and to create & maintain Balance
and Harmony, within the bound Ether of this physical dimension.
The Old Religion teaches personal power and personal empowerment.
It also teaches personal responsibility, and reveals that everything
is connected together. It is like a web, the threads of which are
joined together. Any vibration causes a reaction, felt by every other
thread.
1983
It is from this Law of Cause and Effect, Action and Reaction,
that the code of Ethics for witches arise.
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CODE OF ETHICS
A Witch lives by a code of ethics which is built upon the Laws of
Nature. Our behavior is not regulated by a fear of what awaits us in
the Afterlife, but a respect for what awaits us in this Life. Everyth-
ing, and everyone, is connected. What we do to one another, and to our
World, we do to ourselves.
The Holy Strega spoke of this when she said :
" Every act which you perform will draw to itself three
times the nature of the act. Such is the Law. This affects
not only the acts of each day, but reaches into the Future
as well. Here the Law establishes those debts which must be
paid. Therefore, consider well your actions. Nothing escapes
the Law, nor is hidden from it. The Law does not punish or
reward. It only returns the intent of each action to its
origin. If you step off from a high place, you will fall,
and this is consistent. There is no intent, there is nothing
good or evil. It may be good to leap upon your enemy from a
high place, and surprise him, or it may be bad to fall and
be injured. But the nature of the descent itself is only a
Law. So too is the nature of the Law of Return".
This teaching is similar to the Wiccan Rede of "and as it harm
none, do as thou wilt". The Rede is often misunderstood to mean do
whatever you want, as long as you don't harm anyone in the meantime.
This is not what it is addressing. It is addressing the issue that
each person must seek out their True Will (the Nature of their Higher
Self). By doing so, one is attuned to the "Spiritual Plan" which has
been established for them (or by them, depending upon your view). Once
so attuned, no one can be harmed by your actions, because you are
following a Spiritual Plan, of which they themselves are also a part.
This is the understanding of the connectiveness of all things, and of
the Law of Return (and Intent). We were not meant to simply wander
about doing whatever seems right, without regard to a goal, and the
impact of that goal. We have a responsibility to ourselves, and to
each other.
Dear Raven, I agree entirely with your
interpretation of the Witches' Rede. It's a point
I have been trying to make in many notes to this
board."An it harm none" is simply a warning pref-
ace, not a "Thou shalt not," as many seem to in-
terpret it. Whereas "Do what you will" is a pos-
itive injunction: Thou SHALT do what thou wilt.
Some people on the board say we are right to
over-emphasize "harming none" because of the many
novices who want to cast love or revenge spells
and
1984
might not understand the concept of True Will. I
say that's all the more reason to start them early
working on understanding and discovering their
True Wills. I've been a Pagan for 20 years, and
still can't say I fully understand the concept of
True Will. By the way, does your use of the term
"True Will" come ultimately from Crowley? Obvious-
ly the concept itself pre-dates him by centuries,
but what about the actual term?Jana
Dear Jana -- I've been thinking about what "do
what thou will" really means for some time now.
When I first heard the rede I assumed it meant,
like a lot of people, that it means do whatever
you want as long as it harms none. But after
reading your interpretation as "do what thou Will"
meaning to follow one's True Will and after other
readings that were not necessarily Pagan, I see
True Will as meaning to live in tune with one's
inner self regardless of what society, parents and
religion expects of one. Sort of like "follow your
bliss", though that phrase is over worked these
days. Discovering one's True Will is difficult
because you have to peel through all the layers of
socialization. I don't mean that one has to live
outside the bounds of society, but one has to go
one's own way AND still be a socially responsible
person. Another catch phrase is "march to the beat
of a different drum". I'm still working this
meaning out so these thoughts may not be fully
formed yet. Brenda
Dear Jana, Whenever I come across this phrase
"True Will", I do think of Crowley. Definitely did
when I saw Gardner's use of it (he had a fairly
liberal sprinkling of Crowley in his Wicca stew).
The term as I use it, does originate with Crowley.
It's easier, and everyone is using it, so it's a
common point of reference. But the concept is much
older than Crowley, of course, and it's not exac-
tly the same concept as his. I tend to avoid
phrases and terms from my Tradition (for the most
part), on this board, because it would take up too
much time and space, just getting it all clear.
Would much rather spend the time getting the info
out, and trying to preserve some of the Old Teach-
ings. I feel a bit like Johnny Appleseed.....
Blessings to you - Raven
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NATURE AS THE TEACHER
Nature is considered to be the Great Teacher. The Ancients taught
that the "Creators" placed into the fabric of Creation, a reflection
1985
of that which created it. Therefore, the laws of Nature are reflec-
tions of Divine Laws or Principles, which operate in a dimension
behind and above those of physical Nature. Thus, the Ancients coined
the phrase "as above, so below". This means that that which is below,
is (in essence) like that which is above.
Studying the Ways of Nature gives us a glimpse (crude though it
may be) of the Divine Ways, and from these we see the returning of the
Seasons (reincarnation) and the laws of Cause & Effect (Karma) con-
cerning the use (and misuse) of the Earth's land, air, resources, and
living creatures. The ways of the "Gods" are imprinted upon the Ways
of Nature. Understanding Nature, allows one to begin to understand the
Creators.
One of the reasons for the Seasonal Rituals is to saturate us,
and harmonize us, with the focused Essence of Nature at these appoin-
ted times. Properly cast ritual circles serve to attract and condense
these energies, so that we are "bathed" in them. The more that we
gather at these times of Nature's energy flow, the more we become like
Nature, and when we become more like "Her", it is easier to understand
"Her", and "Her " Ways.
This is why the Ways of the Old Religion are fashioned according
to the Ways of Nature. Everything from the ritual circle construction,
to the way we move within it, to the way in which we create magic
(cast spells, etc) are all modelled after the principles of Nature.
This is where the term Occult Sciences comes from. It is not hocus-po-
cus, it is Metaphysical Science.
This is why it is also quite difficult to simply make something
up, and call it a Tradition (although this is exactly what many people
do).
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THE ART OF MAGIC
One of the major attractions to Witchcraft, for the beginner, is
often the practice of Magic. Just as there are many misconceptions
about Witchcraft, there are also many concerning the art of Magic (or
Magic itself). True magic is the ability to bring about the manifesta-
tion of personal (or Group) desire. This is accomplished by ones
ability to collect, focus, and direct enough "raw" energy with which
to create the desired manifestation. There are many different ways of
working magic, and many different aspects of magic. Basically speak-
ing, however, most types of magic will fall into one of two methods,
and these are called "raised" or "drawn". Raised energy, is that which
emanates from the body and/or mental sphere, of the person. Drawn
energy is that which is attracted in from other Realms by ritual
means. This includes workings which involve gods and/or spirits. Magic
may also fall into the realms of "black magic" which is negative, and
"white magic" which is positive. There is also a type referred to as
"Gray Magic" which is a blend of the two. Witches understand the laws
of Nature and of Karma, and therefore do not practice black magic. It
is an old Teaching that the type of energy which we send out, will
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come back upon us "times three". So there is a need for clear thinking
when it comes to employing a work of Magic. Many people think that
Magic has no basis in scientific fact. This is not correct, for there
are physical reasons why magic does indeed "work". These reasons are
based upon energy fields and various currents existing around the
Earth. Energy currents are caused by the rotation of the Earth, and
the gravitational forces of the Sun and the Moon, and other celestial
bodies. The actual spinning of the Earth creates electrical magnetic
currents within our bound Atmosphere. As the Earth moves around the
Sun, stress is created on the earth by the sun's gravity. This stress
causes vibrational currents in our atmosphere as well. Positive cur-
rents flow from east to west across our planet. There are also seas-
onal tides which are based on fluctuations of the electrical magnetic
current around the earth, in accordance with the position of the Sun
and the Earth. Positive (electrical) Tides flow from late March to
late September. Negative (magnetic) Tides flow from late September to
late March. The Religious Festivals of The Old Religion mark the peak
times of each of these Currents.
Generally we can say that Magic is really a matter of Vibrational
cause and effect. Essentially, we "disturb" the bound Ether of our
Planet, and certain things result. It is the art of Magic to "impreg-
nate" the Ether with our formed desires, and then to direct them to
manifest. The major difference is whether the ripple is sent out or
brought down. Magic which deals with the invocations of spirits and/or
deities incorporates the vibrations theory, as a catalyst. The forces
behind Magic are real, being both natural and supernatural. It is the
art of getting these forces to work for you, and not against you, that
is the Art of Magic.
Ritual magic works on the basis of attracting sympathetic ener-
gies by means of words (which are vibrations, as addressed in note
#1), gestures, and dramatic portrayals; the theory being that the
combination of these factors directed by the personal or group "Will",
and boosted by the need/desire, will attract sympathetic energies
which will cause a "ripple" in the necessary Plane, resulting in
Manifestation. Everything which is now a physically created object,
was once only a concept. For example, the computer that you are using
to access this note, was once merely a visualized image in someone's
mind. They had to mentally "form the thought" which was to become your
computer. Once visualized, they could then proceed to take the steps
necessary to cause their "Thought-form" to become a physical object.
This is essentially the formula for Magic. The tools and clothing (or
lack thereof) used in a ritual setting, serve to trigger or stimulate
the participants so that the necessary energies can be raised. The
tools which are used in a ritual also act as extensions of the ritual-
ist's "Will Power" and Mental/Psychic abilities. Everything placed
into a magical operation, serves to gradually induce a change in
Consciousness, within the person, or persons, involved in its perfor-
mance. Candles, robes, chanting, and the actual setting up of the
altar & casting of the circle, all contribute to this evolution of
Consciousness, from mundane to magical. This is also one of the reas-
ons for choosing a "Craft" name. This allows a person to become some-
thing a bit beyond who they usually are. Plain ol' Suzie Q. may not be
1987
able to perform magic, but once within the ritual circle, Ladyhawke
certainly can...
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THE ETHERIC WORLDS
Aradia originally taught the concept of four "worlds" or Realms
of Existence. These were the Physical, Lunar, Solar and Stellar.
According to her Teachings, the Physical World was the dwelling place
of those spirits/souls who were not prepared to dwell within the
Higher Realms. The Lunar World was connected to the Physical, and was
a temporary dwelling place which served to revitalize the soul between
incarnations. It is interesting to note, that the old legends say that
the light of the moon grows as it receives those souls who are depar-
ting the physical life (until it is full) and then the light wanes as
those souls reincarnate.
The Solar World served to also revitalize the soul, but in add-
ition it "forged" a new body for the soul to inhabit. Then the soul
could enter into the Higher Realms and abide there. The Stellar World
was considered the Final Realm where the soul would come to dwell.
This was the "original" Realm from whence we had first come (according
to her Teachings).
Through the functions of these Four Worlds, the souls "work their
way" up through various levels, as they evolve. In each World a type
of body is required, through which the soul can be animated and per-
form the tasks which are necessary to that realm of existence (thus a
physical body for the Physical Plane, an astral body for the Lunar
Plane, and so on).
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DEATH AND THE SOUL
According to the old Teachings, the physical body is merely a
vehicle, or vessel, which the soul employs to experience the Physical
Existence. In some respects, the body may be thought of as a "garment"
which the soul wears during its "lifetime" upon the Physical Dimen-
sion. In time it wears out, or is damaged beyond repair, and can no
longer serve its function. The soul will then pass through the "death"
experience, and be freed from the physical vessel, which once "housed"
it.
The Teachings tell us that the soul remains near the body for
three days, as the astral cord gradually dissolves. This "cord" is an
energy link, between the soul and the body (more about this in the
next note). In the case of cremation, the soul is freed almost im-
mediately.
According to the old Teachings, the soul will then be drawn to
that Realm of Existence which is most Harmonious to its general vibra-
tion (which is the tonal, or vibration, resonating from the sum of all
the experiences through which it has passed).
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It is from here, that the Mythos of the Summerland (or Luna, as
it is called in the Aridian Tradition) begins.
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THE ASTRAL BODY
Aradia taught that the soul, which dwells within our physical
body, has a body of "light" called a spirit body (commonly called an
astral body today). The soul can leave the physical body by employing
this body of light, and does so every evening, while a person's physi-
cal body is asleep. Sometimes a soul will only journey out into the
Dream Worlds, and sometimes it will travel out into the Astral Worlds.
The soul requires nourishment for its body of light, just as the
physical body does, and it is through contact with these other Realms,
that the astral body is maintained.
The Teachings tell us that the astral body is connected to the
physical body by a "silver cord" of etheric material. This cord will
always draw the soul back to the physical body, as long as it remains
intact. Once the silver cord is broken, the soul is freed from the
physical body, and cannot dwell within it any longer.
The astral body is a duplicate of the physical body, which the
soul is using in the Physical Dimension. It is this spirit body which
we see in dreams, and in hauntings, and so on. Some Occultists believe
that this astral body is what Jesus was using when he walked upon the
water, was resurrected, and so forth.
The consciousness of the personality (you or me) dwelling within
the physical body, can be transferred into the astral body, and ex-
perience these other Realms, just as we do this Physical Dimension. It
is similar to dreaming, except that we are in control of our own
actions, and can direct our activities.
During the time of the Inquisition, it was extremely dangerous
for witches to gather for their Festivals. So the Priestesses and
Priests, of the Old Religion, developed an ointment commonly referred
to as "Flying Ointment". It contained many Alkaloid ingredients such
as belladonna, and could "force" an inexperienced witch out of his or
her physical body, thus causing astral projection of the spirit body,
to take place. The Elders of the Coven would then "escort" the neo-
phytes to the "Sabbat". Because of the nature of both the ointment,
and the astral dimension, many wild and preposterous stories were
recalled by the new witches, of what had taken place at the Sabbat (if
you've ever been so "out of it" that your friends had to tell you what
you did at a party, the next day, you can probably relate to what I'm
getting at here). This came up from time to time, during the witch
trials. The fact that the Inquisitors were not above fabricating a
"confession" does not help us sort out the truth of these times,
anyway. Therefore, it is hard to say how much was because of the
belladonna, and how much was because of the Inquisitors.
FROM: ANN MAGILL
1989
I had read about the Body of Light before, but
this is the clearest explanation yet. Is so called
'lucid dreaming' a type of astral projection, or
is it somewhere in between?
FROM: RAVEN GRIMASSI
Yes, the Dream World is part of the astral projec-
tion experience. Conscious dreaming (dream con-
trol) is part of our training in the Aridian
Tradition. Many people experience dreams of fly-
ing, or dreams which seem quite real, and these
are astral-like experiences. I teach that the
Dream World is like a doorway, or portal, to the
Astral Realm. I first teach students to become
conscious that they are dreaming, and then to take
control of the dream. Next they move up to prog-
ramming the dream (which is great fun). Once they
can become Conscious in a dream, and alter the
dream as they desire, then they are ready to move
out into the Astral Dimensions. In this way, they
have some experience with how the astral plane
"works", and how to cope/behave while exploring
this other Realm.
This was used a great deal during the time of the
Inquisition, as I mentioned in an earlier note. It
is still a very important technique. I do not
encourage people to simply buy a book on Astral
Projection and go "popping out" into the unknown.
If I'm taking a trip to another Country, I want to
know the customs and laws of that Country (how
things work there) before I simply hop on a Plane
and go rushing off into the unknown (not very
adventurous for an Aries, am I ?).
FROM: ANN MAGILL
I seem to remember reading in THE GREAT COSMIC
GODDESS that one of the 'crimes' witches were
accused of during the Inquisition was dreaming ...
Maybe that is one of the reasons that dreams are
devalued in modern western culture. I think it is
a great injustice when parents tell their chil-
dren: "Don't worry. It wasn't real--it was only a
dream." It was a real dream, and taught about real
problems. To deny it is to deny the child the
reality of his or her existence.
----------
LUNA, THE SUMMERLAND
It was an ancient belief that the Moon was the dwelling place of
those souls who had passed from the physical life. Old myths speak of
the God, as the Sun, crossing the sky each day and gathering the souls
of all who had died during the night. He would then carry them off to
1990
the West, and down into the Underworld. Here they were presented to
the Goddess (remember, the moon sets in the west too) who then carried
them off to the Afterlife World. Aradia called this Realm, Luna.
Today, many Wiccans refer to this concept as the Summerland.
Luna is a "place" in which the soul is renewed and revital-ized.
It can then become prepared for its next incarnation, or in some
cases, for its next "move" up into the Higher Dimensions (when it no
longer requires the need for the physical dimension experiences). The
Moon is connected to the cycles of Fertility, the Tides, and to menst-
ruation. It is not difficult to see why the ancients then linked the
Moon to the cycles of Death and rebirth.
Old legends spoke of the Moon receiving souls from the physical
life, and that the light of the moon swelled with the collective light
of their spirit bodies. As the souls returned back into the World, the
light of the Moon began to wane.
The old teachings say that in Luna, there is communion with those
who have gone before us, and that "plans" are made to be reborn among
those who we knew before. In a way this also addresses the issue of
"Karmic" links and connections.
The "portal" to the Realm beyond Life, stands at the Western
Quarter. This association was established due to the fact that the Sun
and the Moon "disappear" in the West, just as we too, in our time,
disappear. The association of a body of Light and the Soul, also seem
to have originated with this concept, and the non-physical (yet phy-
sical) properties of the Sun and the Moon, as "understood" by the
Ancient Peoples.
The beliefs of a People, have a powerful impact upon the Astral
material, of the Astral Dimension. Within the Astral Plane, thoughts
ARE things. So, it is here that the Summerland, or Luna, exists.
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THE WHEEL OF THE YEAR
The first thing to note here is that the calendar which you and I
use today, is off by several days from the old calendar. Therefore the
dates which I am using here are those dates which are commonly as-
sociated with the Rites of the year, among Witches, Neo-Wiccans, and
Pagans in this current Age.
The Aridian Year begins on October 31st and is marked by the
Treguenda (Sabbat) known as Shadowfest. In our Mythos this is the time
of Shadows, the time of pro-Creation. Hidden within the mists of the
Realm of Shadows are the God & Goddess, joining together in a Divine
act of pro-Creation, through which All Things shall come to be. From
this Season forward until Spring, the God rules the Year. As his
representative, the High Priest is given charge and bears the respon-
sibility for organizing the rituals and overseeing the training of new
Initiates. During this Season all Initiates are robed within the
ritual circle, as a symbol of the time of Shadows. On May 1st (Tana's
1991
Day) the rule of the Year is passed to the Goddess, through her repre-
sentative the High Priestess. She will then be given charge over the
Year, until Shadowfest, when the reign is passed once again. During
Her Season all Initiates are nude within the ritual circle. This is a
symbol of their Freedom from Slavery, and of the openness of this time
of the year. All things are springing forth in Nature, and revealing
their natural beauty. Slavery can come in many forms. Some people are
slaves to Judaic-Christian morality, and though professing to be
Pagan, still hold to the morality of Christianity, and to their in-
hibitions which rob them of personal empowerment.
Following Shadowfest, the year turns to the rite of the Winter
Solstice. Here the Goddess gives birth to that which issues forth from
the Union of the God & Goddess in the time of Shadows. A new light is
born on the Winter Solstice, which will save the World from what seems
to be an ever encroaching Darkness (Winter).
The next rite is called Lupercus, and in our Mythos this is the
time of puberty for the newborn God. It is a time of purification, and
is associated with bonfires and torches. Remnants of the ancient Roman
Lupercalia can still be seen in this Rite today.
Following Lupercus is the Spring Equinox. This is the time when
the Goddess journeys from the Realm of Shadows into the World of
Light. The Legend of the Ascent is read and a Mystery Play is per-
formed during the reading. The seeds which will be planted are bles-
sed, as is the earth itself.
Next in order is Tana's Day, which is observed on May 1st. This
ritual marks the Courtship of the Goddess and the God. Here the God
passes his Reign to the Goddess, in a Drama enacted by the High Pries-
tess & High Priest. It is a ritual of the Celebration of Life and
Fertility. Tana's Day is followed by the Summer Solstice, which is a
time of magic and renewal. Energy is raised to cleanse and renew the
Earth, and to banish evil and negativity from the Community (and the
World). After the Summer Solstice comes Cornucopia, which is a Celebr-
ation of the coming Harvest, and a time of Plenty.
Following the Rite of Cornucopia, comes the Autumn Equinox. This
is the time in which the God is slain, and enters into the Afterworld.
The Goddess journeys there also to find her lost love, and this is
enacted in a Drama Play held during the ritual, in which the Legend of
the Descent is read (just as was done with the Legend of the Ascent in
the Spring Equinox). The wheel of the year has then turned completely,
as the Season then leads back into Shadowfest, on October 31st. Here
the God and Goddess unite once again, and the Cycle begins anew.
The year is also divided up into the times of Waxing and Waning.
The Waxing Year is associated with the Stag God, and the Waning Year
is associated with the Wolf God. The common image of the Goat God, is
merely a domesticated version of the Stag God of the Forest. As Human-
kind began farming, the domesticated animals became more important
than the once hunted animals, and the symbolism began to change. Pan
(or Faunus) is simply the Stag God as seen by an Agricultural Com-
1992
munity which valued domesticated animals more than wild animals of the
Forest.
The Winter months brought on the wolves who preyed upon both
domesticated and wild animals. They were seen as symbols of the power
of Winter. Their connection with the Stag God of the Forest (the
Hunted & the Hunter) lay deep in the memories of early Humankind. Thus
the Wolf God came to symbolize the Waning Year and the Stag God came
to symbolize the Waxing Year. This is
symbolized by the phenomenon of the cycle of regeneration and growth
of the stag's antlers.
The Stag and the Wolf (as deities) go back to the days of Anti-
quity, in Witchcraft. An early Etruscan painting, found upon a vase,
depicts a Goddess holding up a Stag and a Wolf, one in each hand. This
is no surprise, for Italian Witchcraft originates from Tuscany which
is where the Etruscan Civilization once stood.
Under ideal circumstances we Celebrate the Equinoxes and Solstic-
es on the exact days on which they occur. Then we calculate the mid-p-
oint dates between the Equinoxes and Solstices, and establish the
dates for the other 4 Celebrations accordingly. When these times do
not work out then we may elect to Celebrate on the popular Wiccan
dates, if those times fall better in the week. Again, this becomes a
practical adaptation for our modern Lifestyle. Our goal, of course, is
to adhere to the Old Ways whenever possible.
----------
SETTING THE ALTAR
In the Aridian Tradition every aspect of our ritual work is based
upon our Mythos. This includes the way in which we set up our ritual
circles, and prepare our altar. I thought that I might share this with
you, and hope that you may find it of some interest.
The original altars were round, being usually a tree stump or a
large rock. Today many of us use a small table. I have a large wooden
spool, used by Utility companies for wrapping cables and lines. The
set up begins by placing a black altar cloth over the altar. This
represents the "first movement" within Procreation, towards that which
came to be. Next we place the Spirit Bowl on the center of the altar.
This represents the Divine Nature, which was present at the Center of
Creation. Then we place two altar candles upon the altar, one to the
left symbolizing the Goddess and one to the right symbolizing the God.
These represent Their presence, as They oversee Creation. Next we
place the Elemental Bowls, in a pattern which encircles the Spirit
Bowl. The Earth Bowl is to the North, Air Bowl to the East, Fire Bowl
to the South, and Water Bowl to the West. The altar itself is set in
an orientation to true North. The ritual circle is always entered, and
left by, the North-East "doorway". The setting of these bowls symbol-
ize the coming together of the Elements themselves, in their part in
the Creation. We begin with the Air Bowl, and move clockwise. The
Earth Bowl is placed last. After the bowls have been placed, we lay
1993
out the rituals tools and mundane tools. Each tool is set near the
Elemental bowl to which its nature is associated.
At this point, the Spirit bowl is filled with the sacred liquid
(which burns a blue flame), and the ritual circle would then be cast.
The spool is a private altar and it is outside underneath my
Mulberry Tree. It is too heavy to transport for any of our
gatherings, so we employ an altar that one of our initiates
made, when we meet for Treguenda, etc.
The elemental bowls are traditionally ceramic. Some of our
initiates have gone down to a Restaurant Supply Shop, and
bought Japanese tea cups for their elemental bowls. For the
Spirit bowl they bought metal ice cream dishes there, and
they work quite nicely. Our Spirit bowls are about the size
of a hand, and approximately 3 or 4 inches deep.
Regarding a permanent altar, most of us keep a shelf with a
God and Goddess Statue on it, along with a small bud vase,
incense holder, and a votive candle. Our old temple setting
for one of our Groves had a permanent circle (a rope circle
fastened to the floor) and a standing altar. But even with
this, the altar must be set up as I stated in the first
note, because the placement of those items is part of each
ritual. So, the altar itself is simply a support for those
items, which through their role in the Mythic Drama (the
placement) make it a Sacred Space. The permanent altar which
I described as the "shelf style", is more of a devotional
altar as opposed to a ritual altar.
Dear Raven, The shelf altar you describe would be
considered more of a shrine than an altar, right?
Most people, including me, combine the two func-
tions in a personal altar. I have a devotional
display which I keep on my altar all the time; I
simply change the arrangement somewhat when I want
to do a ritual. It has the advantage of focusing
all my spiritual energy on one altar, while the
Aridian system has the advantage of making the
setting of the altar an integral part of the
creation of magical space within the circle. Just
this week I got a new goddess-figure for my al-
tar/shrine: a museum replica of the famous Minoan
Snake Goddess. I got out all my sea shells to go
on the altar with her. Jana of the Sea
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THE ARIDIAN RITUAL CIRCLE
In the days of old, our ritual circles were outdoor circles large
enough to comfortably contain a small group of worshippers. The old
manner of setting the circle was set forth in our Book of Ways. Here
it says that the ritual circle must be set near running water, and
placed before a tree (or group of trees). The tree must be a "Mother
Tree", and cannot be twisted or deformed in any way. A Mother Tree is
1994
any tree which is full and round (a Father Tree is tall and narrow by
comparison, like a Pine for example). Most fruit bearing trees are
called Mother Trees, along with others such as an Oak Tree.
A wooden stake was then placed into the ground (marking the
center of the circle) to which a length of cord was attached. An
initiate would take hold of the cord and pace off nine steps. Another
initiate would hold the stake as the other then attached the free end
to a staff. Pulling against the staked cord, this person would then
trace a circle into the soil, moving clockwise around the initiate in
the center (who was turning the stake so as not to allow the cord to
wrap around it). Thus the circle, once traced out, was nine paces in
any direction from the center.
Torches were set just within the circle, at each of the direc-
tional quarters. An altar was then placed exactly where the stake had
been placed. Stones were set around the traced out line, to clearly
mark the circle. Entrance to the ritual circle was only allowed at the
North-East quarter (the same being true of any exit from the circle).
Once properly established, the circle was then "cast" through the
traditional ritual method of the circle trod, complete with invoca-
tional calls, gestures, and so forth. Prior to casting the circle, the
area was blessed and ritually cleansed, as were all of the initiates.
Today we still comply with these requirements. It is easy even
indoors, for most homes have a tree or two in the yard and the house
is equipped with plumbing (running water). There are magical reasons
why a tree had to be present, and why the circle had to be near run-
ning water. The Book of Ways goes into detail about how they are
employed, once magic has been performed within the circle.
Other aspects have been added to our Ritual Circle over time, and
we do a bit more today, than did our Ancestors (but we DO NOT do any
less). We must honor the Old Ways, and adhere to them, not leaving
anything out. We may add to them, but we cannot subtract. There are
times in which we have to be creative though (as when nine paces will
take you through the Livingroom wall) <G> .
It is the intent (or reason) which must be honored, and we do not
allow ourselves to become slaves to the "Letter of the Law". So we
adapt as necessary for practicing in the setting available. The ritual
text, however, cannot be deleted.
FROM: B MACCARILLO JR
What, pray tell, was the Book of Ways? This IS
different since most traditions were passed down
orally.
Dear Westwind, The Book of Ways is similar to what
Wiccans call a Book of Shadows. In my Tradition
there is a runic script which has been passed down
through the Generations. Oral teachings are also a
part of the Tradition, but the majority of our
material is written. This is one reason why the
1995
Teachings remained intact through the Dark Ages,
when only Nobility or those of the Church were
taught to read and to write. This runic script was
passed on through the bloodlines, and it is be-
cause of this that we have The Book of Ways today.
Oral Teachings are very frail, and it is all too
easy to find them changed a bit through the Ages.
The script that we use resembles Etruscan, but is
still slightly different. Some people see a resem-
blance to Enochian Script, but I find very little
there myself. Blessings, Raven
The Book of Ways is not a published book, but
rather a text which is copied by Initiates of our
Tradition. It is hand written, and hand copied.
The material in the Book of Ways has been handed
down over Generations. Once a person is initiated
into our Ways, their Initiator will sit down with
them, and oversee the copying of the Book. The
Book of Ways is divided into 3 sections: Ways,
Calls, and Influences. "Ways" contains all of the
rituals, Initiation rites, Community Rites, Myths,
and Lore. "Calls" contains all of the chants,
ritual gestures, ritual postures, invocations, and
symbols. "Influences" contains all of the magical
knowledge, herbal knowledge, magical correspon-
dences, spells, formulas for oils & potions, and
so on.
I'm glad you spoke about runes because I'd won-
dered how the heck Viking writing got into the
Aridian system, but figured that those old war-
riors DID get around! Seriously, are these runes
part of the secret part of the tradition, or are
they open? If so, have they been published in
Raven's Call? I'm curious to see them, as you
probably have guessed. At any rate, it seems
foolish to be inscribing Northern European runes
on personal objects when that isn't the tradition
which I'm moving towards. Any ideas? SeraLuna
Dear SeraLuna, We do not use Germanic runes in our
Tradition, and I assume that the confusion here
comes from the runes on our Raven's Call Logo ? In
our Tradition we have a runic alphabet which is
very much like Etruscan (but not quite). We also
have another set of runes which are for divin-
ation. Neither of these have been revealed to the
Public at this time. The divination runes we do
intend to make available to the Public. I still
have not decided about the alphabet runes.
We used the Germanic runes on our Logo because
they have a general appeal in the Craft Community.
Blessings, Raven
1996
Dear Raven, I have read something of the history
of Germanic runes. Etruscan writing is believed by
some scholars to be one of the sources of Germanic
runes. It was not that far for wandering Germanic
tribes to travel to northern Italy. Certainly some
Germanic runes derive from the Latin alphabet.
Jana
Dear Jana, Thanks, I had not heard of that theory.
I knew that the Celts had invaded Italy (circa 390
B.C.), and had a brief stay before the Roman
Legions drove them out. The Germanic tribes had
come much later, I had thought, sometime around
161 A.D. ? The Etruscans were defeated by the
Romans in the later part of the 300's B.C., and by
200 B.C. they were fully absorbed by the Roman
Empire. Blessings, Raven
Dear Raven, The book in which I read it was from
the University of Washington graduate library, so
I can't check the details now. It was a substan-
tial scholarly study of runes, not some New Age
quickie book. Of course there are many theories on
the roots of Germanic runes; the Etruscan/Latin
origin in only one, but a strong one. Jana
----------
THE NANTA BAG
In our Tradition we have a "spirit pouch", which I would like to
share with you. In it's present form it is said to come from 14th
Century Italy, during the time of Aradia. The wearing of such a pouch,
however, certainly goes much back in Human history. The purpose of the
pouch is to keep one in harmony with Nature and the Spirit World. It
also serves as a "portable altar" for practicing the Craft. It is said
that these type of pouches were carried by the followers of Aradia,
during the time of "Wandering".
The pouch is usually about the size of the average paperback
book. In it are placed the following objects:
a large sewing needle
a thimble
a coin (with a pentagram etched on it)
a small twig
This first group of items serves as miniature ritual tools. The
needle is the Athame, the thimble is the Chalice, the coin is the
Pentacle, and the twig is the Wand. To these items are also added:
a shell (to represent the Goddess)
a piece of antler horn (to represent the God)
two small candles (for altar candles)
ground herbs (for incense)
a portion of salt (for purification)
a small vessel of anointing oil
1997
a measure of cord (9 feet)
a small finger bowl (for the spirit flame)
Finally the pouch is completed with the addition of these items:
a small stone, smooth and rounded (to represent Earth)
a small feather (to represent the element of Air)
a small portion of ash (to represent the Fire Element)
a small vessel of pure water (representing same)
The principle of Contagion Magic was the foundation for empower-
ing the pouch. Basically this means that objects absorb power and have
an energy field around them (their "numen' or "mana"). When one object
is placed with another, then these objects are joined and influence
one another. The Nanta Bag in turn, has a contagion influence upon the
person who carries it (in direction proportion to those items inside
the pouch). This bag is usually carried by a Priestess or a Priest of
The Old Religion. With it they can bless, consecrate, heal, and work
magic and rituals. In the Aridian Tradition we also place any power
objects which we collect from time to time. Gifts of a crystal or
other small objects, from people whose power we respect are also
placed in the bag. Thus the bag begins to take on a great deal of
Numen or Mana.
Originally, of course, these pouches were made from animal skins.
Some were Deerskin and some were Wolfskin. The Book of Ways does not
specify any type of material. Most of our Initiates use a cotton or
silk material. The colors do vary, and again the Book of Ways does not
specify. I have some Initiates who use a leather fannypack. These are
practical and can be easily worn in public, without anyone giving you
the evil-eye. Synthetic materials would, of course, be inappropriate.
------------
USING THE NANTA BAG
Once completed, as outlined in the previous note, the Nanta is
ready to be consecrated. Begin by presenting the pouch (filled with
the objects) to the four quarters, saying "Blessed be by the spirits
of the East", and continuing with the spirits of the South, West, and
North. Next bless the pouch by touching it to each of the elements
(using the elemental bowls as mentioned in my first note). Always
begin with the East/Air element. A gesture of power is then made over
the pouch, or you can trace a crescent or pentagram on it. Once com-
pleted, say these words over the bag:
"O'Great Nanta,
bless and empower this pouch
and all within it,
making it a bridge to Power.
I am linked to Thee
and thou art linked to Nature.
We are One from three.
We are the Triangle manifest.
In the names of Diana and Dianus,
so be it done"
1998
When using the pouch, the bag itself serves as the altar, upon
which the objects inside may be placed. Feel free to add other objects
to the bag, which you may find useful. Some of our initiates do have
rather large Nanta bags! The Nanta Bag is a very useful tool which
allows you to have access to complete set of rituals tools at any
time. Our Priests and Priestesses carry them either on their person,
or in their cars, etc. Once we were driving along and saw a dog get
hit by a car. We all jumped out and grabbed a Nanta Bag. As the dog
was dying we blessed it with an oil, and performed a simple ritual for
it's spirit to pass in peace. The look on the faces of the bystanders
was truly priceless!
Dear Raven, What does Nanta mean? From the
verse you quoted it appears to be the name of a
spirit or deity. Jana
FROM: RAVEN GRIMASSI
"Nanta" is a powerful spirit, associated with the
Earth and with Nature (as a Whole). It is con-
sidered a "name of Power". It is not an Italian
word, and it's origin most likely is even pre-Etr-
uscan.
Dear SeraLuna, Many antique stores seem to have a
set of antlers laying around, you may want to try
that. There are other representations of the "God
Energy" which you could use,if you desire. These
are: acorns, pine cones, oak, evergreen needles,
etc. BTW if you are trying to put a bag together
you might be interested in contacting a coin
dealer. The Moroccan coins have a pentacle on
their face. Some of the coins have a wreath design
around the pentacle. Many of us use these coins
for our Nanta bags. Also, the Moroccan flag has a
pentacle on it (solid red field with a green
interlaced pentacle) and some initiates use the
small flags as altar cloths for their Nanta bags.
What is this younger Generation coming to !?
<BG>. Blessings, Raven
Response to a later inquiry about the Nanta Bag:
Well, I was unable to find my original note so I'll
just wing it. The Nanta Bag originates from 14th Century
Italy and was used by the wandering priestesses & priests of
The Old Religion. With the contents of this bag they were
able to have access to a complete set of ritual tools and an
altar upon which to perform their works. The items within
the bag were minature tools: a sewing needle for an athame,
a thimble for the chalice, a small twig for a wand, and a
coin with a star etched upon it for a pentacle. The bag
itself became the altar upon which the tools were placed. In
the bag there were also small candles, a length of cord for
marking the circle, small symbolic items to represent the
Goddess and the God (such as a shell for the Lady and a
piece of horn for the Lord), and items to represent the four
1999
elements (such as a pebble for earth, a feather for air,
ashes for fire, and a water representation). Objects of
personal power were also placed within the bag. If someone
whose power you respected gave you a small object then this
would be kept in the bag as well. Once completed the Nanta
Bag served to connect one with the forces of Nature, and
kept the person within the flow of power. This is why in
the Aridian Tradition we call non-initiates "outdwellers"
because they live outside of the ways of Nature (they live
in the "Outworld").
When all of the items have been collected the bag is
blessed in the names of the God & Goddess. Then words such
as the following are said over the bag:
"O'Great Nanta,
be thou a natural focus
and a bridge to power.
I am linked to Thee
and thou art linked to Nature
We are One from Three
We are the Triangle Manifest.
In the names of Tana and Tanus
so be it done".
Within the bag can also be placed small containers for herbs
and incense, etc. Some initiates today use a fanny pack to
serve as their Nanta Bag, others employ a cotton or leather
pouch. We all take them with us when we go camping and it
is a beautiful experience to lay the tools out beneath a
Full Moon when you are up in the mountains, or out in the
desert.
----------
INNER TEACHINGS
In Wicca, Witchcraft, and Paganism, the use of cakes and wine in
a ceremony, goes back to ancient times and is connected to an Occult
Mystery Tradition. This is the Tradition of the Divine Sacrificial
King/Slain God Mythos. Because the survival of early Humankind depen-
ded upon the fertility of animals, crops, and themselves, fertility
itself became the basis for the early cult focus. Fertility leads to
Birth, and this is the portal into the Physical World from an in-
visible world connected to this one. The Nature of the one who is
coming through this portal (why they came and what their purpose is)
depends upon Breeding.
Breeding (selective reproductive strains) was learned by the
early Humans from observing and experimenting with animals and plants.
They easily observed that the "best" produced like, and that many of
the desired traits could be passed on if the breeding was controlled.
Death was seen as an exit from this World (just as birth had been
an entrance). It seemed logical to assume that the one who died was
returning to where they had been before they were born. Death was seen
as migration.
2000
In the "other world" the sacrificial messenger was delivered to
the Gods to speak on behalf of the Clans needs. It was also believed
that this person would return to the Clan as a "Savior" and help
deliver them from the problems of this World, and to secure a place
for them in the next World. This is why in the Descent of the Goddess
(Myth) we read "...you must return again at the same time and at the
same place as the loved ones. And you must meet, and know, and remem-
ber, and love them again..." This is the major rendering of this
passage, but there is another.
In the Descent Myth we find a passage referring to "three great
mysteries in the Life of Man". These mysteries are also connected to
the Divine Sacrificial King Mythos. The three great mysteries are
Birth, Death, and Rebirth. The Descent Myth tells us that "love
controls them all". The Myth goes on to say "...but to be reborn, you
must die, and be made ready for a new body. And to die you must be
born, and without love, you may not be born". This was, in part,
instructional for the person who was being sacrificed, but it also
pertained to the Populace as a Whole. Without the bonds of love
between this world and the next, there can be no interaction (either
between individuals or gods). Yet, this Mythos is also connected with
that of the Hanged Man (who was the Hooded Man).
The Hooded Man was the Guardian of the Sacred Grove at Nemi
(where he was called Rex Nemorensis, the King of the Woods). This
enigmatic character embodies the idea of new life springing out of
death, and he also brings the creative power of the Tree Spirit of the
Sacred Grove, to the People. The Mythos of the Hooded Man can be seen
in many Cultures. In various parts of Europe he is known by many
names: The Green Man, Jack-in-the- green, Jack-in-the-bush, Robin
Goodfellow, Robyne of the Woods, and Robin o'the Hood. The position
known as the Hanged Man, stems from that of the Hooded Man. He is the
symbol of Self Sacrifice for the good of the Whole. The Key to under-
standing the Hanged Man lies in the fact that he is "enlightened" as
hangs upon the Tree.
The title of the "Hanged Man" means, in an occult sense, "suspen-
ded mind" because "man" and "mind" are from the sanskrit root (used by
early occultists). The title refers also to the utter dependence of
Human personality upon the Cosmic life. He hangs now as a co-worker
with the Divine, having placed his own Ego out of the way of the
Divine inflow. Only in this way can he attain the Higher Conscious-
ness, and become useful to his People. The sacred tree of the grove
represents the bridge to the other worlds, and it is the Consciousness
which "hangs" upon the tree,
which serves to unify Humankind with the Divine.
The mental attitude suggested by the Hanged Man, then, is "Not my
Will, but Thine". This is ever the position of the Adept, as, indeed,
it is the position of every person who works in any field of applied
science. It is an illusive, personal thing which is but the reflec-
tion, or mask, of "Thy Will", which is the purpose or motive of the
Cosmic Life - a Will absolutely free, and certain to be realized.