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?

WICCAN TOOL LIST MASTER

Equipment:
     a Pentacle
     6 candles; 1 for each direction, 2 for altar
     chalice of wine
     wand
     scourge of silken cords
     small bowl of water
     small bowl of salt
     3 cords, one red, one white, one blue, 9' long each
     white handled knife
     individual athames
     incense burner and incense
     small hand bell
     dish of cakes
     sword
     chalk
     altar cloth  any color
     cauldron
     tape recorder and tapes of appropriate music
     veil for Great Rite of a Goddess color  blue, green, silver or
white

For New or Dark Moon Esbat:
(For Samhain Sabbat replace wine with hard apple cider)
     extra incense
     an apple and a pomegranate
     cauldron with a fire in it and/or a bonfire
     crystal ball or other scrying tools
     white tabard with hood for Priestess

For Winter Solstice (Yule):
     cauldron with candle or oak bonfire
     wreaths, 1 of holly and 1 of mistletoe
     crowns, 1 of oak and 1 of holly
     blindfold
     sistrum
     animal skull filled with salt

For Spring Equinox cords as described in preparations
     hard boiled eggs
     a bonfire ready to ignite or a taper
     flowers in the cauldron

For Beltane Sabbat:
     bonfire

For Initiations anointing oil
     tub to bath the candidate in
     towels
     salts, herbs and oils to add to the bath
     a blindfold
     a shirt or other clothing that can be cut
     a length of string to measure the person
     two lengths of cord to bind the hands and feet
     bonfire for warmth if needed

For Blessings
     anointing oil, wine
 
 
 
 

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ALL HALLOW'S EVE
 ================
  by Mike Nichols
           *    *    *    *    *    *    *    *    *    *    *    *
*    *
    *  Halloween.  Sly does it.  Tiptoe catspaw.  Slide and creep.   *
*  But why?  What for?  How?  Who?  When!  Where did it all      *    *
begin?   'You don't know, do you?' asks Carapace Clavicle     *
*
Moundshroud climbing out under the pile of leaves under the   *
*  Halloween Tree.  'You don't REALLY know!'                     *
*
--Ray Bradbury   from 'The Halloween Tree'                *
           *    *    *    *    *    *    *    *    *    *    *    *
*    *

      Samhain.  All Hallows.  All Hallow's Eve.  Hallow E'en.
Halloween.
The most magical night of the year.  Exactly opposite Beltane on the
wheel of the year, Halloween is Beltane's dark twin.  A night of
glowing jack-o-lanterns, bobbing for apples, tricks or treats, and
dressing in costume.  A night of ghost stories and seances, tarot
card readings and scrying with mirrors.  A night of power, when the
veil that separates our world from the Otherworld is at its thinnest.
A 'spirit night', as they say in Wales.

      All Hallow's Eve is the eve of All Hallow's Day (November 1st).
And for once, even popular tradition remembers that the Eve is more
important than the Day itself, the traditional celebration focusing
on October 31st, beginning at sundown.  And this seems only fitting
for the great Celtic New Year's festival.  Not that the holiday was
Celtic only.  In fact, it is startling how many ancient and
unconnected cultures (the Egyptians and pre-Spanish Mexicans, for
example) celebrated this as a festival of the dead.  But the majority
of our modern traditions can be traced to the British Isles.

       The Celts called it Samhain, which means 'summer's end',
according to their ancient two-fold division of the year, when
summer ran from  Beltane to Samhain and winter ran from Samhain
to Beltane.  (Some modern Covens echo this structure by letting the
High Priest 'rule' the Coven beginning on Samhain, with rulership
returned to the High Priestess at Beltane.)  According to the later
four-fold division of the year, Samhain is seen as 'autumn's end' and
the beginning of winter.  Samhain is pronounced (depending on where
you're from) as 'sow-in' (in Ireland), or 'sow-een' (in Wales), or
'sav-
en' (in Scotland), or (inevitably)  'sam-hane' (in the U.S., where we
don't speak Gaelic).

       Not only is Samhain the end of autumn; it is also, more
importantly, the end of the old year and the beginning of the new.
Celtic New Year's Eve, when the new year begins with the onset of
the dark phase of the year, just as the new day begins at sundown.
There are many representations of Celtic gods with two faces, and it
surely must have been one of them who held sway over Samhain.
Like his Greek counterpart Janus, he would straddle the threshold,
one face turned toward the past in commemoration of those who died
during the last year, and one face gazing hopefully toward the
future, mystic eyes attempting to pierce the veil and divine what
the coming year holds.  These two themes, celebrating the dead and
divining the future, are inexorably intertwined in Samhain, as they
are likely to be in any New Year's celebration.

       As a feast of the dead, it was believed the dead could, if they
wished, return to the land of the living for this one night, to
celebrate with their family, tribe, or clan.  And so the great burial
mounds of Ireland (sidhe mounds) were opened up, with lighted
torches lining the walls, so the dead could find their way.  Extra
places were set at the table and food set out for any who had died
that year.  And there are many stories that tell of Irish heroes
making raids on the Underworld while the gates of faery stood open,
though all must return to their appointed places by cock-crow.

       As a feast of divination, this was the night par excellence for
peering into the future.  The reason  for this has to do with the
Celtic view of time.  In a culture that uses a linear concept of time,
like our modern one, New Year's Eve is simply a milestone on a very
long road that stretches in a straight line from birth to death.  Thus,
the New Year's festival is a part of time.  The ancient Celtic view of
time, however, is cyclical.  And in this framework, New Year's Eve
represents a point outside of time, when the natural order of the
universe dissolves back into primordial chaos, preparatory to re-
establishing itself in a new order.  Thus, Samhain is a night that
exists outside of time and hence it may be used to view any other
point in time.  At no other holiday is a tarot card reading, crystal
reading, or tea-leaf reading so likely to succeed.

       The Christian religion, with its emphasis on the 'historical'
Christ and his act of redemption 2000 years ago, is forced into a
linear view of time, where 'seeing the future' is an illogical
proposition.  In fact, from the Christian perspective, any attempt to
do so is seen as inherently evil.  This did not keep the medieval
Church from co-opting Samhain's other motif, commemoration of the
dead.  To the Church, however, it could never be a feast for all the
dead, but only the blessed dead, all those hallowed (made holy) by
obedience to God - thus, All Hallow's, or Hallowmas, later All Saints
and All Souls.

       There are so many types of divination that are traditional to
Hallowstide, it is possible to mention only a few.  Girls were told to
place hazel nuts along the front of the firegrate, each one to
symbolize one of her suitors. She could then divine her future
husband by chanting, 'If you love me, pop and fly; if you hate me, burn
and die.'  Several methods used the apple, that most popular of
Halloween fruits.  You should slice an apple through the equator (to
reveal the five-pointed star within) and then eat it by candlelight
before a mirror.  Your future spouse will then appear over your
shoulder.  Or, peel an apple, making sure the peeling comes off in one
long strand, reciting, 'I pare this apple round and round again; / My
sweetheart's name to flourish on the plain: / I fling the unbroken
paring o'er my head, / My sweetheart's letter on the ground to read.'
Or, you might set a snail to crawl through the ashes of your hearth.
The considerate little creature will then spell out the initial letter
as it moves.

       Perhaps the most famous icon of the holiday is the jack-o-
lantern.  Various authorities attribute it to either Scottish or Irish
origin.  However, it seems clear that it was used as a lantern by
people who traveled the road this night, the scary face to frighten
away spirits or faeries who might otherwise lead one astray.  Set on
porches and in windows, they cast the same spell of protection over
the household.  (The American pumpkin seems to have forever
superseded the European gourd as the jack-o-lantern of choice.)
Bobbing for apples may well represent the remnants of a Pagan
'baptism' rite called a 'seining', according to some writers.  The
water-filled tub is a latter-day Cauldron of Regeneration, into
which the novice's head is immersed.  The fact that the participant
in this folk game was usually blindfolded with hands tied behind the
back also puts one in mind of a traditional Craft initiation ceremony.

       The custom of dressing in costume and 'trick-or-treating' is of
Celtic origin with survivals particularly strong in Scotland.
However, there are some important differences from the modern
version.  In the first place, the custom was not relegated to
children, but was actively indulged in by adults as well.  Also, the
'treat' which was required was often one of spirits (the liquid
variety).  This has recently been revived by college students who go
'trick-or-drinking'.  And in ancient times, the roving bands would
sing seasonal carols from house to house, making the tradition very
similar to Yuletide wassailing.  In fact, the custom known as
'caroling', now connected exclusively with mid-winter, was once
practiced at all the major holidays.  Finally, in Scotland at least,
the
tradition of dressing in costume consisted almost exclusively of
cross-dressing (i.e., men dressing as women, and women as men).  It
seems as though ancient societies provided an opportunity for people
to 'try on' the role of the opposite gender for one night of the year.
(Although in Scotland, this is admittedly less dramatic - but more
confusing - since men were in the habit of wearing skirt-like kilts
anyway.  Oh well...)

       To Witches, Halloween is one of the four High Holidays, or
Greater Sabbats, or cross-quarter days.  Because it is the most
important holiday of the year, it is sometimes called 'THE Great
Sabbat.'  It is an ironic fact that the newer, self-created Covens
tend to use the older name of the holiday, Samhain, which they have
discovered through modern research.  While the older hereditary and
traditional Covens often use the newer name, Halloween, which has
been handed down through oral tradition within their Coven.  (This is
often holds true for the names of the other holidays, as well.  One
may often get an indication of a Coven's antiquity by noting what
names it uses for the holidays.)

       With such an important holiday, Witches often hold two distinct
celebrations.  First, a large Halloween party for non-Craft friends,
often held on the previous weekend.  And second, a Coven ritual held
on Halloween night itself, late enough so as not to be interrupted by
trick-or-treaters.  If the rituals are performed properly, there is
often the feeling of invisible friends taking part in the rites.
Another date which may be utilized in planning celebrations is the
actual cross-quarter day, or Old Halloween, or Halloween O.S. (Old
Style).  This occurs when the sun has reached 15 degrees Scorpio, an
astrological 'power point' symbolized by the Eagle.  This year (1988),
the date is November 6th at 10:55 pm CST, with the celebration
beginning at sunset.  Interestingly, this date (Old Halloween) was
also appropriated by the Church as the holiday of Martinmas.

       Of all the Witchcraft holidays, Halloween is the only one that
still boasts anything near to popular celebration.  Even though it is
typically relegated to children (and the young-at-heart) and
observed as an evening affair only, many of its traditions are firmly
rooted in Paganism.  Interestingly, some schools have recently
attempted to abolish Halloween parties on the grounds that it
violates the separation of state and religion.  Speaking as a Pagan, I
would be saddened by the success of this move, but as a supporter of
the concept of religion-free public education, I fear I must concede
the point.  Nonetheless, it seems only right that there SHOULD be one
night of the year when our minds are turned toward thoughts of the
supernatural.  A night when both Pagans and non-Pagans may ponder
the mysteries of the Otherworld and its inhabitants.  And if you are
one of them, may all your jack-o'lanterns burn bright on this All
Hallow's Eve.

     **PUBLIC SERVICE ANNOUNCEMENT FOR IMMEDIATE RELEASE **
 
SAMHAIN  (pronounced saw-an), commonly referred to as  Halloween,
is  a  religious  holiday celebrated by Wiccan  and  witch.   The
festival traditionally is a feast for the gathering of the family
in  love  and  remembrance.  All  the  family  including   one's
ancestors.
 
Wiccans  do  not regard physical death as an end but  merely  one
more  event  in a continuing progress of the soul's in  its  path
toward fulfillment of divine destiny.  Because of these  beliefs,
it is only natural at this time of year to invite  our  beloved
ancestors to remember and to celebrate with us.
 
If you do not find these beliefs in conflict  with your own
personal  beliefs, please join us in the  following  ritual  of
thanksgiving and remembrance.
 
     Whether you join with us or not,
     May you walk in the Light of the Lady
     and know the Wisdom of the Lord.
 
     Blessed Be.
 
The clergy and members of the United Wiccan Church.
 
***

 After you have shared the bounty of your harvest with the children
of your neighborhood (candy, etc) and the house has settled down for
the night, disconnect or turn off your telephone so that this state of
serenity will continue uninterrupted

Prepare a special feast of whatever foods reminds you of a special
departed friend or family member, or of past family gatherings.
While you are preparing this feast think of all of the good times you
had with them.

When the feast is prepared, set your holiday table with a special
place of honor for the departed friend or family member.

Decorate the table and room as you would for a holiday dinner with
the family, add those special things that are important to you and
your family (flowers, candles,etc.)  If you have a picture of the loved
one, it is nice to place it at their place at the table.

Speak to that special person and invite them to join you in this
celebration  and  time of remembrance.  It  is  completely
appropriate to say grace or offer any prayer that you feel is fitting.

THE FOLLOWING IS DONE IN COMPLETE SILENCE:

Serve the meal remembering to serve your honored guest (or guests)
first.  If wine or other alcoholic beverages are served, it is
recommended that they be kept in moderation as you and your guests
need to have a clear head.

Now sit down to the table with your loved ones and enjoy your feast.
When you address them in your mind, always see them as well.  (Try
not to say in your mind, "if you can hear me...", etc.).  After the
meal,
the time of silence is over.  Do whatever you normally do at a family
holiday gathering (clear the table, play games, sing songs, etc.).
Enjoy the companionship.

When the evening is over, or in the morning if you wish to make it an
all night party, thank your invited guests for being with you and for
making your celebration a special one.

                 ***

 There are a few words of caution that we will offer.

1.  If this ritual does not feel right for you, do NOT do it.  Follow
your instincts.

2.  Remember that crossing over does not necessarily change a
person, so if you could not get through a meal in peace with them
while they were alive, you will probably have the same problem with
their spirit.

3.  Do not ask your guest to grant you wishes or do you favors.  It is
rude to invite a guest and then make it obvious that a favor is the
reason they were asked, not because of love and respect.  Spirits do
NOT like rudeness! Besides, spirits often forget that you are limited
in ways that they are not.  If you ask them for $1,000, it may come
as an insurance settlement after a painful break in your water pipe
with all the delight in cleaning up the mess from ensuing water
damage.
 

SAMHAIN NOTES FROM FARRAR
 
     The High Priestess wears her white tabard if she has one for the
opening ritual, with the veil thrown back.
       After the Witches' Rune, the High Priest and High  Priestess
take up their athames. He stands with his back to the altar, she
faces him across the cauldron, They then  simultaneously draw the
Invoking Pentagram of Earth in the air with their athames, towards
each other, after which they lay  down their athames he on the altar,
she by the cauldron.
       The High Priestess scatters incense on the charcoal in the
cauldron. When she is satisfied that it is burning, she stands still
facing the High Priest across the cauldron. She then  declaims (if
needed, ask a man to bring one of the altar candles and hold it for
her):
 
       "Dread Lord of Shadows, God of Life, and the Giver of Life
       Yet is the knowledge of thee, the knowledge of Death.
       Open wide, I pray thee, the Gates through which all must  pass.
     Let our dear ones who have gone before
     Return this night to make merry with us.
     And when our time comes, as it must,
     O thou the Comforter, the Consoler, the Giver of Peace and Rest,
     We will enter thy realms gladly and unafraid;
     For we know that when rested and refreshed among our dear ones
     We will be reborn again by thy grace, and the grace of the Great
Mother.
     Let it be in the same place and the same time as our beloved
ones,
     And may we meet, and know, and remember,
     And love them again.
     Descend, we pray thee, in thy servant and priest."
 
     The High Priestess then walks around the cauldron and gives the
High Priest the Five Fold Kiss.
     She returns to her place and pulls the veil of her tabard over her
face. She then calls on each woman, by name to come forward and
give the High Priest the Five Fold Kiss.
     When they have all done so, the coven forms up around the circle,
alternating male and female with the Maiden next to the West
candle. As soon as they are in place, the High Priestess says:
 
     "Behold, the West is Amenti, the Land of the Dead, to which many
of our loved ones have gone for rest and renewal. On this night, we
hold communion with them; and as our Maiden stands in welcome by
the Western gate, I call upon all of you, my brothers and sisters of
the Craft, to hold the image of these loved ones in your hearts and
minds, that our welcome may reach out to them. There is mystery
within mystery; for the resting     place between life and life is Caer
Arianrhod, the Castle of the Silver Wheel, at the hub of the turning
stars beyond the North Wind. Here reigns Arianrhod, the White Lady,
whose name means Silver Wheel. To this, in spirit, we call our loved
ones. And let the Maiden lead them, moving widdershins to the
center. For the spiral path inward to Caer Arianhod leads to night,
and rest, and is against the way of the Sun."
 
     The Maiden should spiral into the center, taking three or four
circuits to do so. During this time, the coven should maintain
absolute silence and concentrate on welcoming their dead friends.
     When she reaches the center, she faces the High Priestess across
the cauldron. They touch palms and the High Priestess says:

     "Those who you bring with you are truly welcome to our
Festival. May they remain with us in peace. And you     Maiden, return
by the spiral path to stand with our     brothers and sisters; but
deosil for the way of rebirth,     outwards from Caer Arianrhod, is
the way of the Sun."
 
     The women break contact and the Maiden returns to the West
candle. When she is there, the High Priestess says:
 
     "Let all approach the walls of the Castle."
 
     Everyone moves in and sits in a close ring around the cauldron.
The High Priestess renews the incense. Now is the time for
communion with the dead. When finished scrying, the cauldron is
placed next to the East candle.
     The spirits of the dead must be thanked and released. The High
Priestess leads the rest of the Coven in saying:
 
     "We thank you our friends for visiting here this night. We bid you
a pleasant repose in Caer Arianrhod. We also thank you, the Dread
Lord of Shadows for taking care of them and giving them comfort."
 
The next thing to do is the Great Rite in some form.
 
Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert
Hale 1983
 
Transcribed to computer file by Seastrider
 

O.T.O. Samhain Ritual

     Open the Temple in fire.
 
Banishing ritual.
 
Hierophant:  Do what thou wilt shall be the whole of the Law.
 
Hierophant: Ve Gabolah.
 
Ring bell 5-5-5-5-5
 
Priest strikes staff  upon ground 3-3-3  5-5-5-5-5 3-3-3
 
     Return bell and staff to altar.
 
Hierophant: Let all adore the King of Fire.
 
                         All do the god form of
                         PUER, the fire of
                         NOX, facing Altar.
 
                              AUM
 
Hierophant picks up dagger and points Toward the East, standing in
the West.
                    (Fire with)
                     TETRAGRAMMATON  TZABOATH (all repeat)
                     ALGA (all repeat)
 
                    BITOM (all repeat)

Hierophant: In the sacred names and letters:
 
                            OIP *  TEAA * PDOCEE *
                    In thy name:      IHVH  TZABAVTH

Hierophant: I declare the sacred fire one and eternal
            In all worlds seen and unseen.
 
                         (priest lights censer)
 
Hierophant: Glory be the light, eternal fortress
            On the frontiers of darkness.  Blessed Be.
                       (all repeat)
 
                    Priest drops more incense
                    in censer.
 
Hierophant: Hail those from the caverns of the dark. (sign of enterer)

                         Bell: 3-3-3 5-5-5-5-5 3-3-3
                         (sign of silence)
 
 
 
Hierophant: O great and dreaded Lord of Shadows
            He who is God of all Life & the giver
            of life, It is Thee we invoke.
                         (all repeat last line)
 
Hierophant: Behold, the West is Ameti
            Land of the Dead
            To which many have gone for
            rest and renewal.
 
OPEN WIDE THE GATES THROUGH WHICH ALL MUST PASS
 
LET THE SHELLS OF KINDERED SOULS RETURN THIS NIGHT
GUIDED BY THE SACRED FIRE SEEN IN ALL WORLDS
 
DESCEND UPON US, ALL ARE TRULY WELCOME TO OUR FESTIVAL.
MAY YOU REMAIN AMONG US TILL THE FIRST LIGHT OF DAWN...
IN PEACE AND HARMONY
 
APPROACH THE WALLS OF OUR CASTLE
                    (all repeat)
 
              3-3-3 5-5-5-5-5 3-3-3
                       (put more incense in censer)
 
Hierophant: Hail those from the caverns of the dark.
                         (all repeat)
 
pick up contract at sacrifice;
 
KINDERED SOULS HERE THIS NIGHT, TO THEE WE GIVE OUR SACRIFICE
 
UPON THIS PAPER WE EACH HAVE WRITTEN A CONTRACT BINDING OF
SOULS TO SOULS
 
SO INTO THE FLAMES & LET IT BE CONSUMED
 
IT IS BETWEEN YOU AND I, NO ONE ELSE.
 
                    as written, to bind the contract
                    drink of the blood.
 
....done
 
        So mote it be (all repeat).
 
Others who desire a sacrifice may now do such; come forward one
after another.
 
          all participating in the sacrifice
          drop in 'contract' repeating as before
          with wine then saying 'so mote it be'...
          all should repeat after each sacrifice 'so mote it be'.
 
After last sacrifice; all raise hands upward, vibrating
                                   AUM
 
Hierophant: Our sacrificing done, I proclaim this evening rite over
 
LOVE IS THE LAW, LOVE UNDER WILL.
                    (all repeat)
 
 
 
 
 

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T W O   W I T C H E S
A Modern Craft Fairy-Tale
=========================
by Mike Nichols

     Once upon a time, there were two Witches.  One was a Feminist
Witch and the other was a Traditionalist Witch.  And, although both
of them were deeply religious, they had rather different ideas about
what their religion meant.  The Feminist Witch tended to believe
that Witchcraft was a religion especially suited to women because
the image of the Goddess was empowering and a strong weapon
against patriarchal tyranny.  And there was distrust in the heart of
the Feminist Witch for the Traditionalist Witch because, from the
Feminist perspective, the Traditionalist Witch seemed subversive
and a threat to "the Cause".

     The Traditionalist Witch tended to believe that Witchcraft was a
religion for both men and women because anything less would be
divisive.  And although the Goddess was worshipped, care was taken
to give equal stress to the God-force in nature, the Horned One.  And
there was distrust in the heart of the Traditionalist Witch for the
Feminist Witch because, from the Traditionalist viewpoint, the
Feminist Witch seemed like a late-comer and a threat to "Tradition".
These two Witches lived in the same community but each belonged to
a different Coven, so they did not often run into one another.
Strange to say, the few times they did meet, they felt an odd sort of
mutual attraction, at least on the physical level.  But both
recognized the folly of this attraction, for their ideologies were
worlds apart, and nothing, it seemed, could ever bridge them.

     Then one year the community decided to hold a Grand Coven, and
all the Covens in the area were invited to attend.  After the rituals,
the singing, the magicks, the feasting, the poetry, and dancing were
concluded, all retired to their tents and sleeping bags.  All but these
two.  For they were troubled by their differences and couldn't sleep.
They alone remained sitting by the campfire while all others around
them dreamed.  And before long, they began to talk about their
differing views of the Goddess.  And, since they were both relatively
inexperienced Witches, they soon began to argue about what was the
"true" image of the Goddess.

     "Describe your image of the Goddess to me," challenged the
Feminist Witch. The Traditionalist Witch smiled, sighed, and said in
a rapt voice, "She is the embodiment of all loveliness.  The
quintessence of feminine beauty.  I picture her with silver-blond
hair like moonlight, rich and thick, falling down around her soft
shoulders.  She has the voluptuous young body of a maiden in her
prime, and her clothes are the most seductive, gossamer thin and
clinging to her willowy frame.  I see her dancing like a young elfin
nymph in a moonlit glade, the dance of a temple priestess.  And she
calls to her lover, the Horned One, in a voice that is gentle and soft
and sweet, and as musical as a silver bell frosted with ice.  She is
Aphrodite, goddess of sensual love.  And her lover comes in answer
to her call, for she is destined to become the Great Mother.  That is
how I see the Goddess."

     The Feminist Witch hooted with laughter and said, "Your Goddess
is a Cosmic Barbie Doll!  The Jungian archetype of a cheer-leader!
She is all glitter and no substance.  Where is her strength?  Her
power?  I see the Goddess very differently.  To me, she is the
embodiment of strength and courage and wisdom.  A living symbol of
the collective power of women everywhere.  I picture her with hair
as black as a moonless night, cropped short for ease of care on the
field of battle.  She has the muscular body of a woman at the peak of
health and fitness.  And her clothes are the most practical and
sensible, not slinky cocktail dresses.  She does not paint her face or
perfume her hair or shave her legs to please men's vanities.  Nor
does she do pornographic dances to attract a man to her.  For when
she calls to a male, in a voice that is strong and defiant, it will be
to do battle with the repressive masculine ego.  She is Artemis the
huntress, and it is fatal for any man to cast a leering glance in her
direction.  For, although she may be the many-breasted Mother, she
is also the dark Crone of wisdom, who destroys the old order.  That
is how I see the Goddess."

     Now the Traditionalist Witch hooted with laughter and said, "Your
Goddess is the antithesis of all that is feminine!  She is Yahweh
hiding behind a feminine mask!  Don't forget that it was his
followers who burned Witches at the stake for the "sin" of having
"painted faces".  After all, Witches with their knowledge of herbs
were the ones who developed the art of cosmetics.  So what of
beauty?  What of love and desire?"

     And so the argument raged, until the sound of their voices
awakened a Coven Elder who was sleeping nearby.  The Elder looked
from the Feminist Witch to the Traditionalist Witch and back again,
saying nothing for a long moment.  Then the Elder suggested that
both Witches go into the woods apart from one another and there, by
magick and meditation, that each seek a "true" vision of the Goddess.
This they both agreed to do.

     After a time of invocations, there was a moment of perfect
stillness.  Then a glimmer of light could be seen in the forest, a
light shaded deepest green by the dense foliage.  Both Witches ran
toward the source of the radiance.  To their wonder and amazement,
they discovered the Goddess had appeared in a clearing directly
between them, so that neither Witch could see the other.  And the
Traditionalist Witch yelled "What did I tell you!" at the same instant
the Feminist Witch yelled "You see, I was right!" and so neither
Witch heard the other.

     To the Feminist Witch, the Goddess seemed to be a shining matrix
of power and strength, with courage and energy flowing outward.
The Goddess seemed to be holding out her arms to embrace the
Feminist Witch, as a comrade in arms.  To the Traditionalist Witch,
the Goddess seemed to be the zenith of feminine beauty, lightly
playing a harp and singing a siren song of seduction.  Energy seemed
to flow towards her.  And she seemed to hold out her arms to the
Traditionalist Witch, invitingly.

     From opposite sides of the clearing, the Witches ran toward the
figure of the Goddess they both loved so well, desiring to be held in
the ecstasy of that divine embrace.  But just before they reached
her, the apparition vanished.      And the two Witches were startled
to find themselves embracing each other.

     And then they both heard the voice of the Goddess.  And, oddly
enough, it sounded exactly the same to both of them.  It sounded like
laughter.

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WICCA From My Point of View
by Lady Phoenix
 
     I can give you a brief overview of Wicca.  (I don't speak for all
Wiccans, only myself.  There are some differences in the different
Traditions.)

     We believe that the ultimate godhead is unknowable.  This doesn't
make for a good working relationship with the deity, however.  So,
we break it down into a Goddess and a God.  Different Wiccans
worship different Gods/Goddesses.  We can utilize *any* pantheon.
Some worship Pan/Diana, some Cernnunos/Aradia, Isis/Osiris, and
many others.

     We see our Goddess as being Triple Aspected -- Maiden, Mother,
and Crone, and she is reflected in the phases of the Moon -- Waxing,
Full and Waning.  We see the God as the Lord of Nature, and he is
reflected in the seasonal changes.  Like Jesus Christ, he dies for the
land and the people, and is reborn.

     In general, we believe in reincarnation and karma.  What you call
Heaven, we call the Summerlands.  We don't believe that Hell exists
(or Satan either.)  We believe that there should be balance in all
things - when the balance is disturbed, that's when 'evil' occurs.
Fire, for example is not 'evil'.  It could be considered such when it
becomes out of balance, as in a forest fire, or house fire.  Controlled
fire is a useful tool.  Anger is not 'evil', but when unbridled can't
help but lead to negative things.  When properly expressed and
balanced with constructive working to correct that which invoked
the anger - it, too, can be a useful tool.

     We regard the Earth as our Mother, and try to have respect for Her
by not polluting her and try to live in harmony with Her and Her
ways.

     Women reflect the Goddess, Men reflect the God, so the Wicca
have a Priestess and Priest to 'run' the religious services.  We call
our services circles.

     This was sort of an "Reader's Digest Condensed Version" of Wicca.
If you have any questions or want more detail on any of this, please
let me know.  Thank you for asking.

     Blessed be  >>Phoenix<<
 
* Origin: InterVisioN "The ParaNormal Connection" 603-547-6485
HST (1:132/123)
 
 
 
 

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The following is an excerpt from "Witchcraft: The Old Religion"
by Dr. L. L. Martello.
Questions and Answers.

Q. What is the best way for one who is interested in the Old Religion
to make contact with a genuine coven? A. Subscribe to all of the
Pagan and Witchcraft publications. It's easier to get into a Pagan
grove which often acts as a backdoor to the Craft, since many are
Wicca-oriented in their worship and rituals. Fill out a Coven-Craft
application form issued by WICA. To obtain yours, enclose a self-
addressed stamped envelope.
WICA's address is Suite 1B, 153 West 80 Street; New York 10024,

Q. What are the major feast-days of Witches? Could you tell me
more about the origins of Halloween?

A. Most Anglo-American covens celebrate the following holy days.
The four major ones are Oimelc or Candlemas on February 2; May Eve,
Beltane, or Walpurgisnacht on April 30; Lammas on July 31 or August
1; and of course Halloween or Samhain on October 31. The four minor
Holy Days are the two solstices: Yule, around December 22; and
Midsummer, around June 21 or 22. The other two are the equinoxes:
March 20-21 for spring and the fall equinox on September 22 or 23.
The following will help to give you some idea of the origins of
Halloween:
     November Eve, All Hallows' Eve, the Gaelic fire festival of
Samhain, now generally called Halloween, represents the summer's
end, when the Earth Goddess turns over her reign to the Horned God
of the Hunt, the transition from life to death, from an agrarian time
to one of hunting, from summer to winter, from warmth to coldness,
from light to darkness. It has been Christianized into All Saints' Day,
a time when the souls of the departed wander the land and in some
cases where the souls of the living temporarily join their spirit
brethren, a time for mediumship, remembrance of departed loved
ones, and celebration (as opposed to mourning) of the dead.  The
Roman Goddess of fruits and seeds, Pomona, was worshipped on this
day. The stored fruits and seeds of the summer were then opened for
the celebrants. Apples and nuts were the main fruits. This was also
the autumn harvest festival of the Druids. They believed in the
transmigration of souls and taught that Saman, the Lord of Death,
summoned those wicked souls who were condemned to occupy the
bodies of animals in the preceding twelve months. The accused
believed that they could propitiate Saman by gifts and incantations,
thus lessening if not eliminating their sentences. This was also the
time when the Druids lit huge bonfires in honor of Baal, a custom
continued in Britain and Wales until recent times.
     In Ireland October 31 was called Oidhche Shamhna, or Vigil of
Saman.
In his Collectanea de Rebus Hibernicis, Villancey says that in Ireland
the peasants assembled with clubs and sticks, "going from house to
house, collecting money, breadcake, butter, cheese, eggs, etc., for
the feast, repeating verses in honor of the solemnity, demanding
preparations for the festival in the name of St. Columb Kill, desiring
them to lay aside the fatted calf and to bring forth the black sheep.
The good women are employed in making the griddlecake and candles;
these last are sent from house to house in the vicinity, and are
lighted up on the (Saman) next day, before which they pray, or are
supposed to pray, for the departed soul of the donor. Every house
abounds in the best viands they can afford: apples and nuts are
devoured in abundance; the nutshells are burnt, and from the ashes
many strange things are foretold; cabbages are torn up by the root;
hemp-seed is sown by the maidens, and they believe that if they look
back they will see the apparition of the man intended for their
future spouse; they hang a smock before the fire, on the close of the
feast, and sit up all night, conceal ed in the corner of the room,
convinced that his apparition will come down the  chimney and turn
the smock; they throw a ball of yarn out of the window, and wind it
on the reel within, convinced that if they repeat the Pater Noster
backwards, and look at the ball of yarn without, they will then also
see his sith or apparition; they dip for apples in a tub of water, and
endeavor to bring one up in the mouth; they suspend a cord with a
cross-stick, with apples at one point, and candles lighted at the
other, and endeavor to catch the apple, while it is in a circular
motion, in the mouth."   Vallancey concludes that these practices are
the remnants of Druidism and will never be eradicated while the
name of Saman remains. In this brief passage we will see the origins
of many modern Halloween practices, such a trick or treat, the Jack-
o-Lantern, and apple bobbing. In the island of Lewis the name
Shamhna, or Saman, was called Shony. One writer in disgust
described "an ancient custom here to sacrifice to a sea-god, called
Shony, at Hallowtide." The supposed Christian inhabitants would
gather at the Church of St. Mulvay, each family bringing provisions
and malt which was brewed into ale. They chose one of themselves
to wander into the sea at night up to his waist. He then poured out a
cup of ale calling upon Shony to less his people for the coming year.
"At his return," this writer says, "they all went to church, where
there was a candle burning upon the altar; and then standing silent
for a little time, on   of them gave a signal, at which the candle was
put out, and immediately all of them went to the fields, where they
fell a-drinking ale, and spent the rest of the night in dancing and
singing.  The ministers in Lewis told me they spent several years
before they could persuade the vulgar natives to abandon this
ridiculous piece of superstition."    The name Saman shows evidence
of Druidism in the Irish. Another word, the name of a drink, is
"lambswool." It is made from bruising roasted apples and mixing it
with ale or milk. The Gentlemen's Magazine for May, 1784, says,
"this is a constant ingredient at a merrymaking on Holy Eve."
Vallancey shrewdly traced its etymological origin when he said,
"The first day of November was dedicated to the angel presiding over
fruits, seeds, etc., and was therefore named La Mas Ubhal,--that is,
the day of the apple fruit,--and being pronounced Lamasool, the
English have corrupted the name to Lambs-wool." The angel referred
to of course is the Roman Goddess Pomona.

Q. Are these Holy Days the same throughout the world?

A. No. However, there are many universal similarities between all
the pagan religions. Names, dates, and days vary according to
national origin.  For instance, one of the Holy Days still celebrated
by many Italian and some Sicilian traditions is the Lupercalia, on
February 15. It has since been Christianized into St. Valentine's Day
on Feb. 14. Let me quote from the WICA Newsletter: Ancient Roman
festival honoring Lupercus, God of Fertility. It was called dies
februatus meaning 'day of expiation.' The Lupercal --'wolf's grotto' -
-a cave on the western slope of Palatine Hill. Near it was the ficus
ruminalis, the fig tree under which Romulus and Remus were found
and nursed by a she-wolf.  The Lupercai who celebrated this yearly
festival were made up of the Fabian who belonged to the Sabines and
the Quintilian Lupercai, the Latins. Later in honor to Julius Caesar,
there was added the Julian Brotherhood. They sacrificed a goat.
Young neophytes were brought in. The High Priest touched their
foreheads with the bloody knife. Then another priest wiped away the
blood with wool dipped into milk. The feast began with the
celebrants clothed only in goat skins and carrying (really hiding)
thongs made from the same goat hides.  They ran up and down the
streets of the city striking anyone who passed them.  Women came
forward to be hit by the goat-thongs, believing it enhanced their own
fertility. This was also a symbolic purification of the land and of
the persons touched. This was on   of the last Pagan rites to be given
up before Christianity completely dominated the country. It is still
celebrated today but in modern form, without the goat or any other
kind of sacrifice, but all wearing skins and goat horns in a special
streghe ritual."

Q. What are some of the Christian holy days that are based upon or
borrowed from ancient Pagan Religions?

A. You'll find many of them discussed in this book. However, briefly,
here are some of them. December 25 in ancient times was the day
celebrated in honor of the sun, deified in such figures as Mithra,
Osiris, Horus, and Adonis. It was also the feast day of Bacchus,
Krishna, Sakia, and others. The legends of these Gods were the same
as those attributed to Jesus Christ by the early Church. Pope Julius I
in A.D. 337 made December 25 the official day to celebrate Jesus's
birth, following older traditions who honored their founders on that
date. It was also the ancient celebration of the winter solstice.
There is absolutely no record in the Bible or elsewhere of when
Jesus Christ was born. All of us are still paying tribute to the
ancient Gods and Goddesses by the names of our days of the week.
 

English	French	Italian	Spanish	Planet	GOD/DESS
Sunday	Dimanche	Domani	Domingo	Sun	Mithra
Monday	Lundi	Lunedi	Lunes	Moon	Diana
Tuesday	Mardi	Martedi	Martes	Mars	Tiw
Wednesday	Mercredi	Mercoledi	Miercoles	Mercury	Mercury
Thursday	Jeudi	Giovedi	Jueves	Jupiter	Jove-Thor
Friday	Vendredi	Venerdi	Viernes	Venus	Venus-Freya
Saturday	Samedi	Sabato	Sabado	Saturn	Saturn

 
Two of the English names come from Old Saxon rather than Latin.
Tiw's Day became Tuesday in honor of the old Teutonic deity, Tiw or
Tives. Wednesday is named after the old Teutonic Norse God Wodan
or Wotan. The Saxon word for day is doeg. In olden times the days
were called Jove's Doeg (Thursday), Mercury's Doeg (Wednesday),
Mar's <sic> Doef <sic> (Tuesday), etc. Friday was the day when the
ancients paid tribute to Venus--the love day. When Christianity
became dominant, Friday was no longer considered lucky--Jesus was
crucified on that day; also, the uninhibited sexual rites dedicated to
the love Goddess Venus was considered a great "sin." Besides the
days of our week our months are also named after the ancient
deities:
     January: From Latin Januarius, honoring Janus, a Roman God. He
presided over the Gates of Heaven, which the Christians later
assigned to St. Peter. The Anglo-Saxons called it Aefter-Yule, and
prior to that Wolf-monat.         February: From Februus, another name
for the God of purification Faunus, thus fertility. The feast was held
on February 15 (see Lupercalia) and was called Februa.
     March: After Mars, God of War. Anglo-Saxons called it Hraed-
monat, rugged month, or Hlyd-monat, stormy month. A stormy March
was an omen of poor crops. A dry March indicated a rich harvest.
     April: From Latin aperio "to open," like buds. Anglo-Saxons called
it Easter-monat, in honor of the Teutonic Goddess of the same name.
She ruled spring and light. The Romans dedicated this month to
Venus, often referring to it as Mensis Veneris instead of Aprilis.
     May: Named after Maia Majesta, ancient Roman Goddess of Spring.
Considered Vulcan's wife. Look up the folklore regarding the May Day
celebrations, bonfires, and other rites celebrated throughout Europe.
         June: Named after the Roman Goddess Juno. Called Sear-monat
by Anglo-Saxons. Juno was Queen of Heaven and Guardian of Marriage
and ruled childbirth. June is still the most favored month for
marriage today.
         July: Originally called Quintilus, the fifth month. Old Saxons
called it Maed-monat,--"mead month"--the time to gather honey for
the drink called mead.
     August: Named after the Roman Emperor Augustus. Was once
called Sixtilis, the sixth month.
     September: Named after the Latin number for seven, that being
the month in the old calender <sic>. Saxons called it Gerst-monat,
barley month, as this crop was usually gathered then.
     October: From octo, the eighth month in the old calendar. Saxons
named it Wyn-monat,  "wine month." This was harvest time, and
Bacchhus and Dionysius and all the other ancient deities were
honored. See Halloween above.
     November: From the ninth month in old Roman calendar. Saxons
called it Blot-monat, "blood month." This was when the cattle and
sheep were slaughtered for food and sacrifices.
     December: Named after the tenth month in the old calendar. It
was consecrated to Saturn, and on December 17 the great feast of
Saturnalia began, lasting several days. It coincided with the winter
solstice and the Yule season. The Anglo-Saxons called it Yule-monat,
"midwinter month." It coincided with the winter solstice and the
Yule season. The Anglo-Saxons called it Yule-monat, "midwinter
month."
 

Return to the top.

 
Wicca, Wicca, Who's Got the Wicca?
 
or
 
My Tradition, or Yours?
 
 [An article which attempts to make sense of all the various
Traditions,
Brands, Denominations, ect., which may confuse the unwary new-
comer to Neo-
Paganism (Wicca in particular).]
 
                            By: Hurn

   Greetings, and Bright Blessings...  Welcome to this, the next in a
series of introductory pieces on Alternate  Religions.  Today, we
shall take a look at the many varied Traditions in the  Wicca Family
of Faiths.  Whilst there is, indeed, a large number of groups who
profess one set of tenants, or ideas; one soon begins to see why they
may all be lumped together as one Religion.
 
  Obviously, to start, one must define Religion as it applies to these
groups of people.  Next, a listing of some of the more Popular
Traditions, giving a  basic description of each.  Lastly, some
comments on the "cords which bind these groups together", ie. a
discussion on the Underlying Philosophies of the  New Age Movement,
Neo-Paganisms in particular.
 
   I. What is a Religion?
 
  A dictionary definition of religion looks something like:
     Religion, n.; An organized system of Beliefs and/or Rituals,
     centering on a Supernatural Being or Beings.
 
  Everyone with me so far? Good. I think we can all agree on
definitions for "Beliefs" and "Supernatural", so the only sub-
definition will be "Ritual": any ordered sequence of events or
actions, including directed thoughts, especially one that is repeated
in the 'same' manner each time, and that is designed to produce a
predictable altered state of consciousness, within which certain
magical or religious results may be obtained.
 
  Now, by using these definitions, the astute reader may realize that
one need not "believe" in anything in order to belong to a Religion,
although most 'established' churches Do require that one has
conforming beliefs in order to  become 'accepted into' that Religion.
One of the beauties of the Pagan/NeoPagan/Wiccan Religion is that
the majority of the sects do not  require one to have 'conforming'
beliefs.  One need not Believe in the
God/dess in order to worship them, and this is the key to being a
New Age type Religion.

  New Age Religions acknowledge that there are many paths to
Godhood, and that each person should find his/her own way.  Thus,
while there is communication  and discussion between the diverse
ways of Wicca, there is generally no cause  for religious persecution
or Holy Wars.  Also, there are very little 'missionary' type efforts,
since there is no Prime Directive stating that everyone who does not
believe a certain piece of Dogma is Wrong, and will burn  in Hell
forever, unless saved, or made to see the light.
  Contrary to most religions, it is Not the shared set of Beliefs, or
similar Dogma which holds the Wiccan Religions together.  Rather, it
is the Attitudes of the people involved, and their common Heritage
which provide the bonds of cooperation among the Pagan Peoples.
These points of agreement shall be further addressed following a
brief list of some of the more popular Traditions, with a description
of each.
 
  II. Traditions/Branches/Gatherings/Sub-
Groups/Interpretations/ect.
           [nb. This is not, by any means, an all inclusive list]
 
     A. Gardnerian:
  Started by G. Gardner, in England, in the mid 1950's, this Tradition
claims  to have existed, in secret, since the Witch-Burnings began
during the Middle Ages.  While there is some doubt as to whether or
not it is as old as it claims, there is no denying that the Gardnerian
Sect has been one of the most Influential of the Traditions.  In fact,
many of the groups which follow were  started by people who had
been introduced to Paganism and the Worship of the  Lord and Lady as
members of a  Gardnerian group.
  Characteristics:
  A structured religion with definite hierarchy within each group
(known, as a Coven), but little to no Authority of one coven over
another.  Within the coven, a Matriarchy exists, with the High
Priestess generally being considered the leader (there are, of
course, exceptions to this, but these descriptions  are, for the most
part, only generalizations based upon information gathered  from
many sources).
  The typical Gardnerian view of the God/dess is that of a Dominant
Three- Faced Goddess (Maid, Mother, and Crone) with a Male Consort
(Who has 2 sides..  the Young Summer King, and the Old Winter King).
  Ceremonies include a series of initiations into higher levels of the
Craft, various Holiday Celebrations (based, of course, upon the
"Wheel of the Year"  calendar of Feast days.
 
     B. Alexandrian:
   Started about the same time as Gardner's, this tradition is fairly
similar, with a little more emphasis upon Ceremonial Magick.  There
are numerous Covens in both US and Europe.
 
     C. Dianic:
  This is more of a Sub-class, rather than a particular Tradition.
There are several Feminist Traditions which are considered Dianic.
This sub-class tends to emphasize the Female aspect of the Goddess,
sometimes to the exclusion of the Male God.  Some feel that these
groups are rather reactionary and self limiting.  Be that as it may,
the Dianic Covens tend to be more politically active.
 
     D. School of Wicca:
  Headed by Gavin and Yvonne Frost, this School is the largest
correspondence school of Witchcraft in the US.  Numerous Covens
have resulted from this School, although it is somewhat
unconventional (if, that is, anything dealing with Wicca could be
called conventional).  The Frosts' views on Wicca as a religion do
differ with the majority.. in that they do not consider Wicca as
"Pagan", but rather as Monotheistic.

     E. Seax (or Saxon) Wicca:
  Started by Raymond Buckland, who was originally a leader in
promoting the  Gardnerian Tradition, as an alternative to the
existing Covens.  Unlike most traditions, which consider the Coven
group to be the normal unit of division (ie. all ceremonies/Rituals =
Group Rites), the Seax version has provision for lone witches (often
referred to as Solitaires). Another thing which sets this particular
brand apart is its non-reliance upon being properly initiated into the
Wiccan community.  Many of the other groups require that new
members be brought to existing covens to be ceremonially initiated
into that Tradition, and that only after years of study within the
group is one ready to start a new coven.  The Seax tradition,
recognizing that there may not be a friendly, neighborhood Coven,
allows for self-initiation, and Auto setup of a Coven.
 
    F. Traditionalist (Welsh, Scots, Greek, Irish, etc...)
  Like Dianic, this is a sub-class.  Each Traditionalist group is based
upon the traditions, literature, myth, and folktales of that particular
geographic/demographic area.  This is evident in the Names of the
God/dess  used by individual groups.

   III. Common ties/beliefs/Ideals/ect...
 
 As stated earlier, it's not doctrine/dogma similarities which tend
to hold  these diverse groups together, rather, it is the common
Ideals and feelings  expressed by the Pagan Peoples themselves.
Here are some examples:
  The Wiccan Rede:  "An it harms none, do what thou will." is almost
universally accepted amongst the groups.  Most groups tend to be
polytheistic, animists, pantheists, ect.  One is not "converted" to
Wicca, rather, the new comer feels a sense of  "Coming Home", or,
more poetically, "The Goddess calls to Her own".  Nature plays a big
part in most Traditions, either as direct personification  of the
God/dess, or as aspects of them.  There is no counterpart to the
Devil, as such, in the Pagan religions... no personification of All
Evil,
rather, the choice is there for all to make.  However, there is the
Law of Three Fold Return, which states "That which thou dost send
out shall return three fold", so good begets good, and evil befalls
those who are evil (a horrendous understatement / simplification,
but true).
 
Author's note:
  Whew!  That was a long haul of writing in one sitting... if there are
any big errors noticeable, mail me, and I'll make a second draft of
this.. or perhaps even expand it some.. (my time is limited in as far
as when I have  opportunities to just sit down and write something
like this, but I can
usually squeeze in some time, here or there.)
  I hope that this is somewhat enlightening... there are some other
files,  here, which give more basic explanations of the terms used..
(Witch, Coven,  Magick, ect..) ... I did assume a small amount of
familiarity present within the reader... if anyone wishes, I can
append a Preface covering that which was presupposed knowledge.
 
                                         Blessed Be...
                                                        Hurn
 
 
 

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BINDING A SPELL (Classic version)
 
     Come ye as the charm is made!
     Queen of heaven, Queen of hell,
     Horned Hunter of the night
     Lend your power unto the spell,
     And work our will by magic rite!
     By all the power of land and sea,
     By all the might of moon and sun
     I call the Earth to bind my spell.
     Air to speed it well.
     Bright as Fire shall it glow.
     Deep as tide of Water flow.
     Count the elements fourfold,
     In the fifth the spell shall hold.
 
Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert
Hale 1983
Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing
1985
 
 
 
 
 
 
 
 
 

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17.  Tired of the fight, Hearhden raised his mighty club.  Then sped
Loki away.
 
18.  Great was the joy of Freya when Hearhden placed Brosingame
about her snow-white neck.
 
19.  Great were the cries of Joy from Dreun and above.
 
20.  Great were the thanks that Freya and all People gave to the Gods
for the return of Brosingame.
 
     This tale and the Gardnerian legend of the descent of the Goddess
into the Underworld (told in the 2d degree initiation) and similar
myths from around the world, such as the legend of Kwan Yin's
descent to the land of death and her being expelled for spreading
mirth and joy, show that women also shared a very important role in
the shamanism/priesthood of the European Pagan traditions and also
faced the ordeals - i.e. the physical or psychological confrontation
with death.   And again, it reflects the times of darkness and light in
the year - the waxing and waning of the moon each month and the
waxing and waning of the sun each year from Yule or Winter solstice
to Mid-summer's night or Summer solstice when the light grows
stronger and the remainder of the year, when light grows weaker.