This BOS is made entirely from items submitted by either myself (I have indicated in the table of contents when the information is gathered from another book of shadows such as The Riders of the Crystal Winds Book of Shadows which does appear within these pages in its entirety The code *RCW* is the indication of the afore mentioned text.)or the author(s)( persons who have sent items to the BOS) mentioned in the Book these are items that are of usefulness to all and can be used and reused. All Items submitted will fall under copyright. Items may be printed by any Pagan but, not sold All other printing and or distribution is a copyright infringement. In other words before you grab ask. If you print and distribute these items give credit to the author of the item. Questions?

BASIC SPELL CONSTRUCTION

Because of the very nature of Magick, each working should be highly
individualized and personal.  Even if following a traditional spell, it
should be tailored to your specific needs to be most effective  for
you.  Understanding the basics of Spell Construction will enable you
to formulate your own specific, effective spells for any purpose you
desire.

Preliminary planning is necessary.  The very first step is to decide
precisely what your desired end result is to be.  Before you can
start, you must decide where you are going.  You must be very
explicit.

It is important, also, that you choose your time carefully.  You
should take into consideration all Astrological implications, energy
currents and Moon phases.

The Moon is the astronomical body closest to us and, therefore, has
a profound influence upon us, it is very important to choose a time
when the Moon is in an astrological sign which is appropriate for
your working.  For example:  Aries/Action - Enthusiasm, Taurus/
Renewal - Sensuality, Gemini/Communication - Curiosity, Cancer/
Emotion - Nurturing, Leo/Vitality - Determined, Virgo/Organizing -
Studious, Libra/Balance - Cooperation, Scorpio/Sexual -
Philosophical, Capricorn/Authority - Ambitious,
Aquarius/Innovation  - Social, Pisces/Sensitivity - Idealistic.

Bear in mind that magickal workings for gain, increase or bringing
things to you, should be initiated when the Moon is Waxing (from
Dark to Full);  when the Moon is Waning (from Full to Dark), it is
time for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this is
the most powerful time for magickal workings.  The New Moon is the
next most powerful time for Magick.

Whenever possible, follow Nature's natural Energy Currents.  There
is a natural time for starting things (a planting time), for  maturing
things (a growing time), for reaping things ( a harvest  time) and, of
course, a time for rest and planning.

Flowing with these currents will make your magickal work much
easier.  Remember to plan your project for a time of uninterrupted
privacy.   It is important that you have no distractions.  Generally
speaking, it is best to work as late at night as possible.  A time
when there  is less frantic energy is most appropriate.  You might
consider  Midnight or later.

In choosing a place to do your magickal working pay particular
attention to your needs, for you must be comfortable.  Your place
should be private, quiet and secure.  If at all possible, set aside  a
special place for this purpose only.  An unused room, a special
corner of your bedroom, a quiet, secluded spot in your garden.  A
place that is yours.  A place that you can come to whenever need
arises and that is as free from intrusion of others as possible.

Prior to the night of your magickal working, gather together the
things that you will need.  All of the things used are tools.  They
have no inherent magick.  They are to help you create a mood.  If
correctly made and used, they will trigger primitive responses from
deep within you.  They should be chosen with care. Consider the
purpose of your ritual and choose your tools  accordingly.  If your
magick is to be sexual, your candles, oils,  incenses and so forth,
should bring forth a sexual response.  If the desired result of your
Magick is Tranquillity, then the tools should make you feel calm,
peaceful and serene.  Any candles you might use  should not have
commercially added fragrances as these may not be  appropriate for
your working.

Prior to your ritual, prepare yourself and your equipment by any
means necessary to clean and purify.  Historically, people have
fasted, followed meticulous and detailed bathing practices,
practiced chastity and used many other methods.

Most often a Ritual Bath is the preferred method.  A bath frequently
utilizing candlelight, fragrant herbs, bath salts or sensuous oils.  A
sumptuous hot bath, special bathing preparations and appropriate
lighting, combined, can create the soothing effect which will help
in the very important step of relaxing and clearing the mind
completely of all mundane thoughts and experiences of the day.  Your
ritual  Bath should, also, begin to set the specific vibrations
conducive to your purpose into motion.  You must not only cleanse
and purify but  must, also, begin to create the type of energy
necessary. Once your purification process has been accomplished,
you are now  ready to begin.  Proceed to the special place you have
previously  chosen in which to perform your magick.  If at all
possible, you  should make use of the primitive responses set into
motion by a well chosen piece of music.  Your music should start
slowly and build to  a rousing climax.

As you use your oils, light your candle or incense (or utilize any
other tool you have chosen), you should begin to further intensify
the energy that you have set into motion around you.  A high degree
of intensity is vitally important.

The Altered State of Consciousness that you must reach is not a
meditative state.  Anything that interferes with your ability to
concentrate upon, reach and control the high energy state necessary
to perform magick should be avoided.  Such as, screaming children, a
sink full of dirty dishes, use of alcohol or drugs, etc.

Do not scatter your energy by attempting to do more than one
magickal working at a time.

Remember that Magick is the manipulation of energy, a thought is a
form of energy and a visualization is an even stronger form of
energy.  Your visualization can be a method used to intensify  further
and direct your will.  Your visualization can be the method  by which
you control the magickal energy you have produced.   You must know
what you want.  You must see it.  You must feel the  high energy
flow.  You must direct it.

One of the most important elements in the practice of any form of
Magick is the Universal Law of Cause and Effect.  This means that
whatever you do (or don't do) you cause something to happen.

The most important consideration is the Universal Law of
Retribution. This means that no matter what you do, it comes back
to you in like kind.

It is the nature of things that as you send something out it gains
momentum, so that, by the time it comes back to you, it is three
times stronger.  If you do something nice for someone, someone will
do something nicer for you.

     "As you weave and
     spin your spell, Three fold return
     the tale will tell."
 
 
 
 

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A CEREMONY FOR THE TROOPS IN THE GULF
FOR SAFETY AND VICTORY

To be performed at the next Full Moon after Jan. 15th, or when war
breaks out

Introduction: This is not a ceremony for peace. Unfortunately, it
seems that peace isn't a viable option, and our warriors and the
warriors that are allied with us will go on the war path to engage
the enemy. In days of old, the Chiricahua Teneh invoked the energies
of White Painted Woman before going into battle. White Painted
Woman was not only the Maiden aspect of the Goddess, but also the
one who taught First Man and First Woman, Her children, the skills of
battle. It is She who will be addressed the most in this ceremony.

Preparations: Set up the shields (or candles: Black in the East, White
in the South, Yellow in the West and Royal Blue in the North) at the
four cardinal points, with the aid of a compass if possible. The Altar
is set up a little to the West of the center, for the sake of the
spirits of the warriors that have gone before. The altar cloth should
be Desert Camo, to bring to mind the uniforms of the warriors now
poised for battle. Two tan candles and a brown Maiden candle should
be burning on the altar, but there should be no other adornments save
for the usual tools. This is a solemn occasion. If robes are worn,
they should be desert tan or Desert Camo. If you can get hold of
them, the traditional Kaffiyeh scarves can be worn around the neck
or as a belt for your athames.  (for circles with both a High
Priestess and a High Priest, the "F" in parentheses refers to what
should be spoken by the HPS, the "M" in parentheses means that
which should be spoken by the HP.)

HERE BEGINS THE CEREMONY
~~~~ ~~~~~~ ~~~ ~~~~~~~~
PART ONE: ESTABLISHING THE SACRED GROUNDS

OFFICIANT (F): To all present, I bid you Ho'n'dah (welcome). Welcome
to the sacred ground, the place where the world is made one...the
special place, the place where we can remember ourselves.

PARTICIPANTS: Ho'n'dah! Welcome!

OFFICIANT (M): We come in a time of crisis, in a time when our
brothers and sisters have taken up arms against the enemy. The
Pagans of old have seen the war times again and again, and have
when needful fought valiantly and victoriously. It is time again to
ask the Lady of War, the One Who taught us the arts of battle in the
first place, for Her protection and for the blessings of quick and
decisive victory!
PARTICIPANTS: Enju! Let it be so!

OFFICIANT (F): Let us make the circle and make the ceremony.

Drummer starts a slow (60-70 bpm) beat.  The Officiant(s) and
the(ir) Acolyte walk to the intended perimeter of the circle, just in
front of the eastern shield. The Officiant (F) is given the Smudge
Stick by the Acolyte. She smudges the Eastern Quarter, saying:

OFFICIANT (F): Harmful ones of the East, Gan'n of the Eastern
Mountains, stay away from this sacred ground...leave and not return.
The process is repeated at the Southern quarter.
 

OFFICIANT (F): Harmful ones of the South, Gan'n of the Fiery Southern
Mountains, stay away from this sacred ground...leave and not return.
The process is repeated at the Western quarter.

OFFICIANT (F): Harmful ones of the West, Spirits of unquiet dead and
those conjured by the sorcerers of the Enemy, Gan'n of the Western
Mountains, stay away from this sacred ground...leave and not return.

The process is completed at the Northern quarter.

OFFICIANT (F): Harmful ones of the North, Thunder people of evil
intent, Gan'n of the Northern Mountains, stay away from this sacred
ground...leave and not return.

The Officiant (F) then passes the smudge stick back to the Acolyte
(or Male Officiant) who smudges hi/rself then smudges all
participants. S/he then takes the smudge stick back to the altar,
placing it in its bowl. The Acolyte takes the pouch of sacred meal
off the altar, to bring it to the Officiant

The Acolyte and Officiant(s) then walk to the Eastern Quarter. The
Officiant(F) throws a pinch of corn meal in the direction of the East,
then says:

OFFICIANT(F): Spirit keepers of the East, direction of the Sun's
rebirth, kindly ones of Air, come, see, and join in the ceremony!

PARTICIPANTS: Blessed Be!

The process is repeated at the South.

OFFICIANT(F): Spirit keepers of the South, direction of the Sun's
repose, kindly ones of Fire, come, see, and join in the ceremony!

The process is repeated at the West.

OFFICIANT(F): Spirit keepers of the West, direction of the Sun's
setting, brave warriors who have fallen in battle, blessed, mighty,
good and brave ancestors, kindly ones of Water, come, see and join in
our ceremony!

The process is completed at the North.

OFFICIANT(F): Spirit keepers of the North, direction of the Sun's
zenith, kindly ones of the Soil, come, see, and join in our ceremony!

The Officiant(s) then walk back to the East. The Acolyte joins them.
The Officiant(F) unsheathes her athame, points it to the sky, and
says:

OFFICIANT(F): Great Sky Father, Sun Father, Killer of Enemies, Lord
of
Battle, Lord of the Hunt, Rain Lord, Eternal Hero, Father, Grandfather,
we welcome you to the Circle of Light, on this night when we ask
your blessing on the Warriors of our Nation. Come bless us, come
comfort us, come strengthen us, come enlighten us, come, see, and
join in the ceremony!

ALL: Hail, Sky Father! Hail, Lord of Battle! Come bless us, come
comfort us, come strengthen us, come enlighten us, come, see, and
join in the ceremony!  Ho'n'dah! Blessed Be!

(The male officiant unsheathes his athame, then) The Officiant(M)
then says:

OFFICIANT(M): Great Mother, White Painted Woman, She Who taught
the Pagans puissance at arms, She who gives victory to Her beloved
People, Mother of Limitless Space, Mother of the Silver Moon, Corn
Mother, Grandmother Wisdom, we your children welcome you to the
Circle of Light, on this night when we ask your blessing on the
Warriors of our Nation. Come bless us, come comfort us, come
strengthen us, come enlighten us, come, see and join in the
ceremony!

ALL: Hail, White Painted Woman! Hail, Bringer of Victory! Hail,
Maiden of Battle, She of Unlimited Strength! Come bless us, come
comfort us, come strengthen us, come enlighten us, come, see and
join in the ceremony!  Ho'n'dah! Blessed Be!

(The Male Officiant then sheaths his athame then) The Officiant(s)
and the Acolyte then walks the circle around four times Deosil, once
for each of the four directions. The Officiant(f) traces the circle in
the air with the athame three times, then scatters more corn meal
on the next pass. The rounds begin and end in the Eastern Quarter.
The Officiant(s) and the Acolyte complete the rounds, then stand at
attention at the Eastern Quarter.

OFFICIANT(F): Four times the circle is drawn. It is good, and
unbroken. It is the boundary between Ordinary and Non-ordinary,
between sacred and more sacred still. I have done this! Enju!

ALL: ENJU! BLESSED BE!

THE CIRCLE IS COMPLETED. NO-ONE IS TO LEAVE IT ABRUPTLY, BUT AT
A SUITABLE LULL ONE WHO HAS NEED CAN CUT THEMSELVES OUT.
CHILDREN AND ANIMALS ARE EXCLUDED FROM THESE REQUIREMENTS.

THE CIRCLE IS BROKEN
~~~ ~~~~~~ ~~ ~~~~~~
OFFICIANT(F): It is time to break the circle. We have joined here to
lend our support to our Warriors, as Pagans have done in war times
past. It is time to dismiss the Spirit Keepers, the great ones, who
have kept guard over this sacred spot.

The Officiant(s) face East.

OFFICIANT(S): Spirit keepers of the East, from the direction of the
Sun's rebirth, kindly ones of the Air, we bid you farewell. Blessed be.

The Officiant(s) face North.

OFFICIANT(S): Spirit keepers of the North, from the direction of the
sun's Zenith, kindly ones of the Soil, we bid you farewell. Blessed be.

The Officiant(s) face West.

OFFICIANT(S): Spirit keepers of the West, from the direction of the
sun's setting, blessed, mighty, good and brave ancestors, kindly ones
of watet, we bid you farewell. Blessed be.

The Officiant(s) face South.

OFFICIANT(S): Spirit keepers of the South, from the direction of the
sun's repose, kindly ones of fire, we bid you farewell. Blessed be.

The Officiant(s) return to face East.

Great Mother, Noble Father, Beautiful Lady, Mighty Lord, we thank
you for your presence and blessings here. Go if you must, but stay if
you can.  Blessed Be.

The circle is then "sunken" by all assembled into the soil, to give the
energy released within to the Earth for healing if the ritual is done
outdoors. If indoors, the circle is broken by the Officiant(s) walking
the circle around four times Widdershins to disperse it.

THUS ENDS THE RITUAL.
Minerva Chihacou White Puma Pasekngavit 1/14/1991
 
 
 
 

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A purification of objects for ritual use and their transformation into
magical items.
[The area is prepared by placing a quantity of each element in the
proper
quarter, as well as preparing the altar in the usual way. If available,
a
cauldron (empty) is placed in the center of the circle.  Candles are
placed
at each of the four corners and lit, progressing deosil from the east.
Salt and water are blessed, and the celebrants are purified with
them. A magic circle is cast, and watchtowers summoned.  The god
is then drawn down
as follows:
[The priest stands before the alter in the Osiris position, arms
crossed
across chest and feet together.  The Priestess kneels before him
with face and arms upraised.]

PS:  Hephaestus, forger of magic,
     descend upon this the body of thy priest and servant,
     lend us the strength of your arms.
     Prometheus, shape of man,
     descend upon this the body of thy priest and servant,
     lend us your fire and foresight
     Morpheus, weaver of dreams,
     descend upon this the body of thy priest and servant,
     lend us your subtlety and vision
P:   I am he, the shape-god,
     forger, builder, artisan, smith.
     With strength and craft I form the world.
[The Priest helps the Priestess to rise, and she stands in the center
of the circle in the god position, extending her arms outward and
down, palms
facing forward.  The Priest kneels before her with head bowed.]
     Clotho, spinner of the strand of life
     Descend upon this the body of thy priestess and servant.
     Lend us your wheel of making.
     Hecate, caster of spells,
     Descend upon this the body of thy priestess and servant.
     Lend us the power of your magic.
     Aphrodite, goddess of love,
     Descend upon this the body of thy priestess and servant.
     Grant us eros, philos, aristos, agape.
PS:  I am she, the weaver-goddess,
     Painter, poet, sculptor, witch.
     With art and love I form the world.
[The priestess extends her hands to the priest, and helps him rise.
The
priest cups both hands and scoops from the cauldron, then offers to
the priestess.]
P:   Drink now from the cauldron of Cerridwen, whose draughts bring
knowledge, peace, and life.
[The priestess sips from the cupped hands, after which the priest
drinks. The objects to be blessed are taken from the altar by the
priest and moved
widdershins to the west quarter, and immersed in the water there.]
P:   Spirits of the west, in water born
     In cool waters cleanse these tools
     And wash from them all hurt and harm
     This I ask, this charge I lay,
     By oak and ash and bitter thorn.
[The objects are moved by the priestess to the south quarter and
moved
above the flames there.]
PS:  Spirits of the south, in fire born
     In shining flames purify these tools
     And burn from them all impurities
     This I ask, this charge I lay,
     By oak and ash and bitter thorn.
[The objects are moved to the east quarter by the priest and moved
through
the incense smoke.]
P:   Spirits of the east, in sweet air born
     In swirling winds polish these tools
     And sweep from them all phantasm and illusion
     This I ask, this charge I lay,
     By oak and ash and bitter thorn.
[The objects are moved to the altar by the priestess, and placed upon
the
pentacle.]
Ps:  Spirits of the north, in cool earth born
     In mother earth ground these tools
     And take from them all spirits dark
     This I ask, this charge I lay,
     By oak and ash and bitter thorn.
[The person consecrating the tools now offers an impromptu or
prepared
charge to the items, stating their purpose and mode of use.  They are
then
taken up by the priestess and moved to the east quarter.]
PS:  Spirits of the east, from the bright air come,
     Fill these tools with the swirling energies of the whirlwind
     Make them float like the breeze
     Spirits of air, hearken unto me,
     As I do will, so more it be.
[The tools are now taken up by the priest and moved to the south
quarter.]
P:   Spirits of the south, from wild fire come,
     Fill these tools with the burning energies of the flames
     Make them glow with bright fire
     Spirits of fire, hearken unto me,
     As I do will, so more it be.
[The tools are now taken up by the priestess and moved to the west
quarter.]
P:   Spirits of the west, from soothing water come,
     Fill these tools with the calming energies of the warm rain
     Make them flow like the tide
     Spirits of water, hearken unto me,
     As I do will, so more it be.
[The tools are now taken up by the priestess and moved to the altar.]
PS:  Spirits of the north, from firm earth come,
     Fill these tools with the ordering energies of the growing crops
     Make them flourish like grapes on the vine
     Spirits of earth, hearken unto me,
     As I do will, so more it be.
[The priest takes the tools from the altar and steps backwards. The
priestess stands at the altar facing south towards the priest. The
priest extends his right arm in parallel to the ground, between he
and the priestess, with the tools in his hand.]
P:   I am the god, ever desiring.  I am the stag in the woods,
     I am the sun in the noonday sky, I am the lover in the dark.
     I offer passion, strength, devotion, and the swiftness of the
hunt.
[The priestess extends her right arm in like fashion, and places her
hand
over that of the priest.]

PS:  I am the goddess, ever nurturing.
     I am the tempting beauty of the maid,
     I am the quiet strength of the mother,
     I am the infinite wisdom of the crone.
     I offer life, love, warmth, and the fruitfulness of the fields.

[Both step towards each other, and turn their hands and arms so the
fingers
point upwards, and the palms facing their own chest, cupping the
other's
palm between and holding the tools.  They clasp each other with
their left
arms.]
P&PS: Male and female, yin and yang, light and dark, action and
stillness.
      Apart we are forever incomplete, but together we form one.
      In our joining we are blessed.  In our union, the limitless
energy
      of universe is released and captured here.
P:    As I do will
PS:   As I do will
P&PS: As we do will, so mote it be.
[The priest and priestess kiss, then release grasps.  If the number
and size
of the tools precludes them being held in one hand simultaneously,
the latter
charging section should be repeated for each.  The tools are replaced
on the
altar.Cakes and wine are blessed and consumed, and a period of
relaxation
and rest follows.  The watchtowers are then dismissed, and the
circle
opened.]

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DEDICATION OF Altar And Athame
Durwydd MacTara (1990)

     ALTAR

          This Altar in the circle's center,
          A focal point that only good may enter.

          Erected to God and Goddess in strength,
          Circular, it has neither breadth nor length.

          Focal point in A Circle of Power,
          A mighty lens for every Tower!

          Sacred to Lord, Maiden, Lady, and Crone,
          The foundation of many a powerful Cone!

          Resting Place of Magick and its implements,
          Let veneration and Love be our only sentiments!

          A tool of will, powerful and free,
          As it is willed, So Mote it Be!

     ATHAME

          Mighty Deities, Gracious Lady and Mighty Lord,
          As I perform this ritual, Pray hearken to my word.

          This tool, conceived in Mind of Air, (Point East)
          Forged and formed in Fire of the South, (Point South)
          Power tool for those who dare,
          I CLAIM thee with my mouth! (Kiss blade)

          Tempered with Water for Strength, (Point West)
          Also dedicated to the Earth,in Power. (Point North)
          Blessed be, entire in length, (Kiss Pommel)
          As it partakes of every Tower!

          By the Power of Cosmos, As above, (Point Up)
          The Expression of Cosmos, is below. (Point Down)
          Upon this instrument of Will and Love,
          My Sacred Tie I bestow! (1 drop of blood on each side
                                   and hilt)

          This tool is dedicated to my service of Lady and Lord,
          Please find this work beneficial and good.
          Bound to thee by homage, decimation, effort and word,
          Bound to me by words, will, and blood.

          By the powers of earth, sky, star, and sea;
          Such is my will, So mote it be!
 
 

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BELTANE:Its History and Modern Celebration in Wicca in America
by Rowan Moonstone

   The celebration of May 1st, or Beltane  as it is known in Wicca
Circles, is one of the most important festivals of our religious year.
I will attempt here to answer some of the most often asked
questions
about this holiday. An extensive bibliography follows the article so
that
the interested reader can do further research.

1. Where does the festival of Beltane originate?

   Beltane, as practiced by modern day Witches and Pagans, has its
origins among the Celtic peoples of Western Europe and the British
Isles, particularly Ireland, Scotland, and Wales.

2. What does the word Beltane mean?

   Dr. Proinsias MacCana  defines the word as follows:  "... the
Irish name for May Day is Beltane, of which the second element,
`tene', is
the word for fire, and the first, `bel', probably means `shining or
brilliant'."(1) The festival was known by other names in other Celtic
countries.  Beltaine in Ireland, Bealtunn in Scotland, Shenn do
Boaldyn
on the Isle of Mann, and Galan Mae in Wales.(2)

3. What was the significance of this holiday to the ancients?

   To the ancient Celts, it symbolized the coming of spring. It
was the time of year when the crops began to sprout, the animals
bore
their young, and the people could begin to get out of the houses
where they
had been cooped up during the long dark cold winter months. Keep in
mind
that the people in those days had no electric lights or heat, and that
the Celtic counties are at a much more northerly latitude than many
of us
are used to. At that latitude, spring comes much later, and winter
lasts
much longer than in most of the US. The coming of fair weather and
longer
daylight hours would be most welcome after a long cold and dark
winter.

4. How did the ancient Celts celebrate this festival?

   The most ancient way of observing  this day is with fire. Beltane,
along with Samhain (Nov.  1), Imbolc (Feb. 1), and Lughnassadh  (Aug.
1),
was one of the four great "fire festivals" which marked the turning
points of the Celtic year.  The most ancient records tell us that the
people would extinguish all the hearth fires in the country and then
relight them from the "need fires" lit by the druids (who used
friction as a means of ignition). In many areas, the cattle were
driven between two great bonfires to protect them from disease
during the coming year.  It is my personal belief, although I have no
documentation to back up the
assumption, that certain herbs would have been burnt in the fires,
thus
producing smoke which would help destroy parasites which might
make cattle
and other livestock ill.

5. In what other ways was this festival celebrated?

   One of the most beautiful customs associated with this festival
was
"bringing in the May." The young people of the villages and towns
would go out into the fields and forests at Midnight on April 30th
and gather flowers with which to bedeck themselves, their families,
and
their homes. They would process back into the villages, stopping at
each home to leave flowers, and to receive the best of food and drink
that the
home had to offer. This custom is somewhat similar to "trick or
treat" at
Samhain and was very significant to the ancients.  John Williamson,
in his
study, The Oak King, the Holly King, and the Unicorn, writes, "These
revelers were messengers of the renewal of vegetation, and they
assumed  the right to punish the niggardly, because avarice (as
opposed to
generosity) was dangerous to the community's hope for the
abundance of
nature. At an important time like the coming of summer, food, the
substance of life must be ritually circulated generously within the
community in order that the cosmic circuit of life's substance may
be kept in motion (trees, flocks, harvests, etc.)."(3)  These revelers
would bless the fields and flocks of those who were generous and
wish ill harvests on those who
withheld their bounty.

6. What about maypoles?

   The maypole was an adjunct to the festival of bringing in the
May. It is a phallic symbol, and as such represented fertility to the
participants in the festival. In olden days, the revelers who went
into
the woods would cut a tree and bring it into town, decking it with
flowers and greenery and dance around it, clockwise (also called
deosil,
meaning "sun-wise", the direction of the sun's apparent travel
across
the face  of the Earth) to bring fertility and good luck.  The ribbons
which we associate with the maypole today were a later addition.

7. Why was fertility important?

   The people who originated this custom lived in close connection
with the
land. If the flocks and fields were fertile, they were ableto eat; if
there was famine or drought, they went hungry. It is hard for us
today to
relate to this concept, but to the ancients, it was literally a life
and
death matter. The Celts were a very close tribal people, and fertility
of
their women literally meant continuity of the tribe.

8. How is the maypole connected with fertility?

   Many scholars see the maypole as a phallic symbol. In this aspect,
it is
a very powerful symbol of the fertility of nature and spring.

9. How did these ancient customs come down to us ?

   When Christianity came to the British Isles, many of the ancient
holy
sites were taken over by the new religion and converted to Christian
sites.
Many of the old Gods and Goddesses became Christian saints, and
many of the
customs were appropriated. Charles Squire says," An ingenious
theory was
invented after the introduction of Christianity, with the purpose of
allowing such ancient rites to continue with a changed meaning. The
passing of persons and cattle through flame or smoke was explained
as
a practice which interposed a magic protection between them and
the powers
of evil." (4) This is precisely what the original festival was intended
to
do; only the definition of "evil" had  changed. These old customs
continued to be practiced in many areas for centuries. "In Scotland in
1282, John, the priest in Iverkething, led the young girls of his
parish in a phallic dance of decidedly obscene character during
Easter week. For this, penance was laid upon him, but his punishment
was not severe, and he was allowed to retain his benefice."(5)

10. Were sacrifices practiced during this festival?

   Scholars are divided in their opinions of this. There is no
surviving account of sacrifices in the legends and mythology which
have come down to us.  As these were originally set down on paper
by Christian
monks, one would think that if such a thing had been regularly
practiced,
the good brothers would most certainly have recorded it, if for no
other
reason than to make the pagans look more depraved. There are,
however, some
surviving folk customs which point to a person representing the
gloom and ill fortune of winter being ostracized and forced to jump
through  the
fires.  Some scholars see this as a survival of ancient human
sacrificial
practices. The notion that animals were sacrificed during this time
doesn't
make sense from a practical standpoint. The animals which had been
retained
a breeding stock through the winter would either be lean and hungry
from
winter feed, or would be mothers nursing young, which could not be
spared.

11. How do modern day pagans observe this day?

   Modern day pagan observances of Beltane include the maypole
dances, bringing in the May, and jumping the cauldron for fertility.
Many
couples wishing to conceive children will jump the cauldron
together at
this time. Fertility of imagination and other varieties of fertility
are
invoked along with sexual fertility. In Wiccan and other Pagan
circles,
this is a joyous day, full of laughter and good times.

12. What about Walpurgisnacht? Is this the same thing as Beltane?

   Walpurgisnacht comes from an Eastern European background, and
has little in common with the Celtic practices. I have not studied
the
folklore from that region and do not consider myself qualified to
write about
it. As the vast majority of Wiccan traditions today stem from Celtic
roots,
I have confined myself to research in those areas.

FOOTNOTES
(1)  MacCana, Proinsias, Celtic  Mythology, The Hamlyn
Publishing Group Limited, London, 1970, p.32.

(2) Squire, Charles, Celtic Myth and Legend, Poetry and Romance,
Newcastle Publishing Co., Van Nuys, CA, 1975, p.408.

(3) Williamson, John, The Oak King, the Holly King, and the
Unicorn, Harper & Row, NY, 1986, p.126.

(4) Squire, p.411.

(5) Hole,  Christina, Witchcraft In England,  Rowman & Littlefield,
Totowa, NJ, 1977, p.36.

BIBLIOGRAPHY Bord, Janet & Colin,  Earth Rites, Fertility Practices
in Pre-Industrial Britain, Granada, London, 1982.

Danaher, Kevin, The Year in Ireland, The Mercier Press, Cork, 1972.

Hole, Christina, Witchcraft in England, Rowman & Littlefield,
Totowa NJ,1977.

MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing
Group, Ltd., London, 1970.

MacCulloch, J.A. Religion of the Ancient Celts, Folcroft Library
Editions, London, 1977.

Powell, T.G.E. The Celts, Thames & Hudson, New York, 1980.

Sharkey, John, Celtic Mysteries, the Ancient Religion, Thames &
Hudson, New York, 1979.

Squire, Charles, Celtic Myth, Legend, Poetry, and Romance,
Newcastle Publishing Co., Van Nuys, CA, 1975.

Williamson, John, The  Oak King, The Holly King, and the Unicorn,
Harper & Row, New York, 1986.

Wood-Martin, W.G., Traces  of the Elder Faiths of Ireland,
Kennikat Press, Port Washington, NY, 1902.

Return to the top.

CASTING THE CIRCLE  ONE

Set up : place a candle in each of the four cardinal directions.Lay the
rest of the tools on the altar cloth or near it. The altar can be on
the
ground, a table, a rock or a stump. The altar should be in the center
or just north of center of the Circle. Light the six candles and the
incense, start the musicand begin the ritual.

THE RITUAL

     Facing North, the High Priest and Priestess kneel in front of the
altar with him to her right. She puts the bowl of wateron the altar,
places the point of her athame in it and says:

     "I exorcise thee, O Creature of Water, that thou cast out from
thee all impurities and uncleanliness of the world of phantasm; in
the names of Cernunnos and Aradia"

     She then puts down her athame and holds up the bowl of water in
both hands. The High Priest puts the bowl of salt on the altar, puts
his athame in the salt and says:

     "Blessings be upon this Creature of Salt; let all malignity and
hindrance be cast forth hence, and let all good enter herein;
wherefore so I bless thee, that thou mayest aid me, in the names of
Cernunnos and Aradia."

     He then puts down his athame and pours the salt into the bowl of
water the High Priestess is holding. The High Priest then stands
with the rest of the Coven outside the Circle. The High Priestess
then draws the Circle with the sword, leaving a gap in the Northeast
section. While drawing the Circle, she should visualize the power
flowing into the Circle from off the end of the sword. She draws the
Circle in a East to North or deosil or clockwise direction. She says:

     "I conjure thee, O Circle of Power, that thou beest a meeting
place of love and joy and truth; a shield against all wickedness and
evil; a boundary between men and the realms of the Mighty Ones; a
rampart and protection that shall preserve and contain the power
that we shall raise within thee. Wherefore do I bless thee and
consecrate thee, in the names of Cernunnos and Aradia."

     The High Priestess lays down the sword and admits the High
Priest with a kiss while spinning him deosil and whispers "Blessed
Be" . He then admits a women the same way. Alternate male female
male. Then the High Priestess finishes closing the Circle with the
sword. She then names three witches to help strengthen the Circle.
The first witch carries the bowl of consecrated water from East to
East going deosil, sprinkling the perimeter as she/he goes. They then
sprinkle each member in turn. If the witch is male, he sprinkles the
High Priestess last who then sprinkles him. If female she sprinkles
the High Priest last, who then sprinkles her. The bowl is replaced on
the altar. The second witch takes the incense burner around the
perimeter and the third takes one of the altar candles. While going
around the perimeter, each person says:

     "Black spirits and white,
     Red spirits and grey,
     Harken to the rune I say.
     Four points of the Circle, weave the spell,
     East, South, West, North, your tale tell.
     East is for break of day,
     South is white for the noontide hour,
     In the West is twilight grey,
     And North is black, for the place of power.
     Three times round the Circle's cast.
     Great ones, spirits from the past,
     Witness it and guard it fast."

     All the Coven pickup their athames and face the East with the
High Priest and Priestess in front, him on her right. The High
Priestess says:

     "Ye Lords of the Watchtowers of the East, ye Lords of Air;     I
do
summon, stir, and call you up to witness our rites and to guard the
Circle."

     As she speaks she draws the Invoking Pentagram of Earth in the
air with her athame. The High Priest and the rest of the Coven copy
her movements with their athames. The High Priestess turns and
faces the South and repeats the summoning:

     "Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do
summon, stir and call you up, to witness our rites and to guard  the
Circle."

     She does the same pentagram and then faces West and says:

     "Ye Lords of the Watchtowers of the West, ye Lords of  Water, ye
Lords   of Death and Initiation; I do summon,stir, and call you up, to
witness our rites and to guard the Circle."

     She faces North with rest of the Coven and says:

     "Ye Lords of the Watchtowers of the North, ye Lords of Earth;
Boreas,
thou gentle guardian of the Northern Portals; thou powerful God and
gentle Goddess; we do summon, stir and call you up, to witness our
rites and to guard the Circle."

     The Circle is completed and sealed. If anyone needs to leave, a
gate must be made. Using the sword, draw out part of the Circle with
a widdershins or counterclockwise stroke.Immediately reseal it and
then repeat the opening and closing when the person returns.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert
Hale 1983 and Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix
Publishing 1985
 
 
 

Back to the top.

 c.TECHNOLOGY AND THE CRAFT
Removing the Barriers to Spaceflight

Before the ritual begins, distribute paper and have an airplane-
folding session.

TECHNO-LESSON #1:  Making Fire

He tries to light the fire with firesticks;  She then enters, lights
the
charcoal with the sacred Bic, and hands it to He, who lights the
quarter candles with it and hands it back to She, who lights the altar
candles.

Bless the Elements (She)

     By the oceans that fed our grandparents
     And the oceans that will house our grandchildren
     I bless and purify this being of water.

     By the Earth from which our grandparents rose
     And the Earth which our grandchildren will watch rise
     I bless and purify this being of earth.

     By the wood fires of our grandparents
     And the fusion fires of our grandchildren
     I bless and purify this being of fire.

     By the airy realms our grandparents studied
     And the airy realms our grandchildren will walk
     I bless and purify this being of air.

Cast the Circle (He)

     As the Moon cuts a Circle round the Earth
     As the Earth cuts a Circle round the Sun
     So I cut this Circle round us.

     As the rains wash the mountains
     As the oceans wash the beaches
     So I cleanse this Circle and we within it with Water and Salt.

     As the Moon charges the restless waters
     As the Sun charges all that is green and growing
     So I charge this Circle and we within it with Air and Fire.

Invoke Quarters (She)

     I invoke thee, Mighty Ones of the East;  bring us Your gifts of
wisdom;
     watch over us in this Circle.
     Come to us in the name of Athena WiseWeaver!  Hail and Welcome!

     I invoke thee, Mighty Ones of the South;  bring us Your gifts of
will;
     watch over us in this Circle.
     Come to us in the name of Brigid SmithMistress!  Hail and
Welcome!

     I invoke thee, Mighty Ones of the West;  bring us Your gifts of
understanding;
     watch over us in this Circle.
     Come to us in the name of Poseidon ShipMaster!  Hail and
Welcome!

     I invoke thee, Mighty Ones of the North;  bring us Your gifts of
dedication;
      watch over us in this Circle.
     Come to us in the name of Ptah CraftsMaster!  Hail and Welcome!

     We are now between the worlds.

ALL BREATH, GROUND AND CENTER
 
 
 
 
 
 
 
 
 

Back to the top

Chant:  She Changes Everything She Touches

He & She begin the chant, She drumming.  Her shoulder starts acting
up;  He gets out the Casio (tempo -2, any 4/4 rhythm).  For the chant,
mix verses as is pleasing.

     She changes everything She touches and
     Everything She touches, changes.
     She changes everything She touches and
     Everything She touches, changes.

     We are the changers
     Everything we touch can change.
     Change us, touch us;
     Touch us, change us.

     Everything that dies is born again
     In a new place, on a new day.
     Everything that's lost is found again
     On a new day, in a new way.

     Io, Kore!
     Io, Kore!
     Io, Persephone!

TECHNO-LESSON #3:  Supplementing Abilities

First, He & She 'argue' about who's going to lead it, jokingly asking
if
anyone in Circle wants to do background music;  then He gets
pathworking with music on audio tape.  When pathworking is done,
folks should still be in light trance;  the next thing is to concretize
the working by distributing pens so that people can put whatever
they symbols they think are appropriate on their airplanes.

POWER CHANT:  A rising OM;  which at peak leads into Countdown.  At
"Liftoff", throw the planes upwards (when done, planes can either be
kept or HP/S should offer to see that they get burned.

     (* Note *) (* Note *)  Don't forget to Ground  (* Note *) (* Note
*)

GROUNDING CHANT:
                                Earth below us
                               Drifting, falling
                              Floating weightless
                                  Coming home
TECHNO-LESSON #4:  There is no Techno-Lesson #4.

CAKES & WINE, WITH DISCUSSION

Topics for Discussion:

(0)  Why we invoked the particular guys
(1)  Best and Worst side of technology
(2)  Incorporating tech with Wicca
(3)  Space Travel & Wicca: not leaving Her dead when we go
(4)  More respecters of Earth involved with control of tech
(5)  Whatever else ...

CLOSE (SHE)

     I thank Thee, Mighty Ones of the North for Your presence at our
rite,
     and ere You depart for Your earthy realms we bid You
     Hail and Farewell, in the name of Ptah CraftsMaster.

     I thank Thee, Mighty Ones of the West for Your presence at our
rite,
     and ere You depart for Your watery realms we bid You
     Hail and Farewell, in the name of Poseidon ShipMaster.

     I thank Thee, Mighty Ones of the South for Your presence at our
rite,
     and ere You depart for Your fiery realms we bid You
     Hail and Farewell,in the name of Brigid SmithMistress.

     I thank Thee, Mighty Ones of the East for Your presence at our
rite,
     and ere You depart for Your airy realms we bid You Hail and
Farewell,
     in the name of Athena WiseWeaver.

(HE)

     Fire, seal the Circle round; let it fade beneath the ground;
     Let all things be as they were since the beginning of time.  (3
times)

***** NOTES *****

Tools:  (0)
     Athame(s) & cingula Cup
      Censer & Incense
      Pentacle
      Salt dish & salt
      Altar & quarter candles
      Libation bowl
      Cakes & wine
      Robes (optional, depending on participants)
      God & Goddess symbols
      SCRIPT

     (1)  Firesticks & Sacred Bic
     (2)  Paper and pens for paper airplanes
     (3)  Cassette deck and pathworking cassette
     (4)  Drum and Casio w/ rhythm generator
     (5)  Talking stick (optional)

 by  Skydancer & Triton
Proteus Coven, NYC

(c) 1987 Perihelion Press.  Reprinted by permission.