Covens and Degrees
THROUGHOUT HISTORY THERE have been individual, or “Solitary”Witches . . . Witches who worked (and frequently lived) alone. There are still many today who feel more comfortable that way and I will look at them specifically later in this book. But the majority of Witches work in groups, known as covens. The origin of the word is in doubt. Margaret Murray (The Witch Cult in Western Europe) suggests it “is a derivative of convene. ” The coven is a small group; usually no more than a dozen. The “traditional” size is thirteen, though there is absolutely no reason why that particular number should be adhered to. Personally, I have found that the most comfortable number is about eight. One of the things that governs the number of people in the coven is the size of the Circle in which they hold their rituals. By tradition, again, this is nine feet in diameter, so it can at once be seen that the number of people who can comfortably fit in its confines will be limited. But this is really putting the cart before the horse. In actual fact you should base the size of the Circle on the number of people, not the other way around. To arrive at the ideal size, all should stand in a Circle facing inward and hold hands. Then move slowly outward, with arms outstretched, until your arms are extended as far as possible. The Circle should then be of a size that will just comfortably contain you all. Whether that means it will be seven feet, eight feet, ten feet six inches, or fifteen feet in diameter does not matter. What is important is that such a Circle will contain the group comfortably, without fear of breaking the boundaries even when dancing round, yet also will not have any excess space.
A coven is a small, close-knit group. In fact, the members of your coven frequently become closer to you than the members of your own family, hence the Craft is often referred to as a “family religion.” For this reason, you should choose your fellow Witches carefully. It is not enough that you all have an interest in the Old Religion. You must be thoroughly compatible; completely comfortable and at ease with one another. To get to this point usually takes time and for this reason you should not rush to form a coven.
Study the Craft together with your friends. Read all the Witchcraft books you can lay your hands on, discuss them, and question one another. If you know of any initiated Witches, or can contact authors willing to correspond, do not be afraid to ask them questions.
Do not be so serious about all this that you have no sense of humor. Religion is a serious business, yes, but the gods know how to laugh and Witches have always believed in enjoying what they do. Coven rituals should not be undertaken lightly, of course, but if somebody makes a mistake (or sits on a candle!), do not be afraid to be human about it and have a chuckle. Religious rites should be performed because you want to perform them and because you enjoy performing them, not because you have to perform them (we can leave that to the other faiths!).
Hierarchy and Priesthood
The group needs a leader, or leaders. The leaders, as priests for the group, will be representing the God and the Goddess, so one male and one female leader would seem to be the ideal. In the Saxon tradition (and a few others) these are democratically chosen by the coven members: they lead for a year and then there is a re-election (if re-elected, their terms running concurrently or not, they are known in their subsequent terms as High Priestess or Priest, to indicate this experience). Such a system has the distinct advantage of (1) precluding any ego-trips and power-plays by the priesthood, (2) giving everyone who wishes a chance to lead the group and have the experience of running a coven, and (3) allowing those good at the job to be reinstated, while conversely allowing the removal of any who abuse their position.
In many traditions, however, there are degree systems—systems of advancement through promotion— and in these it is impossible to be a leader without being of the requisite degree. Regrettably these systems do frequently lead to power-plays (“I’m a higher degree—ergo ‘better’—Witch than you are!”) and all the ramifications of favoritism/abuse/ self-glorification. Let me hasten to add that this is not always the case. It is simply that there is always the potential. There have been many covens that have existed very happily for years with such a system.
In most degree systems you are initiated into the First Degree. Let us look at the Gardnerian tradition as a typical example. There, in the First Degree, you participate in the rituals as part of the “chorus,” as it were, and learn from your Elders. You must remain in that degree for at least a year and a day. When taken to the Second Degree you can then be more active in the rituals. For example, a female Gardnerian of the Second Degree can even cast the Circle for the High Priestess. She cannot, however, initiate anyone. After at least a year and a day there, it is possible to then be taken to the Third Degree, if found ready. As a Third Degree Witch a Gardnerian female can break away and form a new coven if she so desires. She would then run that coven, initiating whomever she wished, with no interference from her original High Priestess. Covens, you see, are autonomous. Of course, the Third Degree Witch does not have to break away and start afresh. Many of that rank are quite content to stay in the original coven, where they are regarded as Elders.
Different traditions have different systems: some have more than three degrees; some insist on a longer minimum time between steps; some have the priest with equal powers to the priestess.
What sort of a person should a priestess or priest be? When I was originally initiated, by the Lady Olwen (Gerald Gardner’s High Priestess) in Perth, Scotland, in 1963, she gave me an outline of what a really good coven leader should be. I do not know who the author was, but this is what it said:
The Love of the Priest and the Priestess
You may come to them for a few moments, then go away and do whatever you will; their love is unchanging.
You may deny them to themselves or to yourself, then curse them to any who will listen; their love is unchanging.
You may become the most despised of creatures, then return to them; their love is unchanging.
You may become the enemy of the gods themselves, then return to them; their love is unchanging.
Go where you will; stay however long you will and come back to them; their love is unchanging.
Abuse others; abuse yourself; abuse them and come back to them; their love is unchanging.
They will never criticize you; they will never minimize you; they will never fail you, because to them you are everything and they themselves are nothing. They will never deceive you; they will never ridicule you; they will never fail you, because to them you are God/Goddess-nature, to be served and they are your servants.
No matter what befalls you,
No matter what you become,
They await you always.
They know you; they serve you; they love you.
Their love for you, in the changing world, is unchanging.
Their love, beloved, is unchanging.
A non-Witch (someone not initiated) is referred to as a cowan. Generally, cowans cannot attend Circles, though some traditions do have allowances for such visitors. I personally think cowans should be able to sit in at the religious rites (not the working of magick, however), if all of the coven are agreeable— and if the coven works robed rather than skyclad. What better way to learn of the true spirit of the Old Religion and to determine whether or not it is the path sought? It also, incidentally, is excellent public relations, helping to straighten out popular misconceptions.
Participation is very important in religion. One of the detractions of Christianity, I think, is the fact that the average worshipper is little more than a spectator. Sitting in the “audience,” as it were, a person can only watch most of the ritual along with the rest of the crowd. How different in the Craft where, as a member of the coven “family,” you are right there in the middle, taking part.
Expound on this idea. As much as possible give different coven members things to do. At each meeting (or on a rotating system) have one person in charge of the incense; another to see that the wine is topped off; another to turn the pages of the book, etc. All are supposedly equal in the Circle; the ritual leaders (coven priest and priestess) are just that . . . leaders, not rulers. Priesthood is leadership, not power. You will find that the rituals in the pages that follow are written to include as many people as possible.
Once initiated, you are a Witch and priest or priestess. The Craft is a religion of priesthood,which is how it is possible for Solitaries to conduct their own rites. I might say a word here about titles. Everyone initiated is a Witch, but in none of the major traditions is the word used as a title, as I mentioned briefly in lesson 3. In other words, you are not known as Witch Lema or Witch Scire, or whatever your name.
You are simply Lema or Scire. Some traditions do use the titles Lord and Lady, however. In Gardnerian, and in Saxon, the high priestess (only) is referred to as Lady Freyan (or whatever her name) and, when speaking to her, you would use the phrase “my lady.” But none of the other females is so addressed. As stated, in traditions other than these both Lord and Lady seem to be applied indiscriminately. I do not know if there is any historical precedent for this but, as with so many things, it does not really matter . . . it is again a case of what suits you.
I am going to completely bypass any discussion of the titles Queen or King. Covens are autonomous and there are no “leaders of all Witches” recognized in Wicca, regardless of occasional claims to the contrary.
Covensteads and Covendoms
The name given to the home of the coven (the place where it always, or most often, meets) is the coven-stead. Within the covenstead, of course, is found the temple. The covendom traditionally extends for one league (approximately three miles) in all directions from the covenstead. This is the area where, traditionally, the coven’s Witches live. It used to be that one covendom could not overlap another, so one covenstead would never be closer than six miles to the next. These days those old boundaries are seldom honored. You should, however, still refer to your own coven meeting place as the covenstead and, if you wish, you can think of any distance up to halfway between your Covenstead and the next, as the covendom radius.
The Book of Rituals
The Craft was originally a purely oral tradition— nothing was ever written down; all was passed on by word of mouth. But with the start of the persecutions, Witches and covens had to go into hiding and, consequently, started to lose touch with one another. So that the rituals would not be lost, the Witches began to write them down—not everything;
Covendom
just the basic rituals. Since they were having to meet in secret—“in the shadows,” as it were— the book in which the rites were kept became known as the Book of Shadows. It is still called that today.
It used to be that there was just one such book for each coven. Individual coven members might also keep a book in which they kept notes on their own specialty (e.g., herbal lore, astrology, healing) but there was only the one book that contained all the rituals and that would be in the safekeeping of the priest or priestess. This was obviously done so that there would be less chance of the book being discovered by those antagonistic to the Craft.
In recent years it has become common for all Witches to have a Book of Shadows, with everything contained therein. You should start your own book, then. It is possible to buy blank-paged books in stationery and office-supply stores and these are fine. Some traditions hold that the book must have a black cover; others say green, others brown. Again, it is up to you.
Many Witches like to make their own book from scratch, using parchment for the pages and binding the finished product in tooled leather, or even between carved wooden covers. Putting together such a book can be a labor of love and certainly gives plenty of scope for free artistic expression. Handbinding is not difficult to do. There are several books available on it (Hand Bookbinding by Aldren A. Watson, Bell Publishing, N.Y., 1963, is one). If you decide on one main coven book, in addition to any individual Witch’s book, then several people can work on that coven one.
You may feel free to do yours as you wish. I have seen some really beautiful books, with elaborately decorated pages, including illuminated lettering. Of course, if you prefer simplicity that is all right too. Your book should reflect you. One point worth bearing in mind—the book is to be used; the rituals to be read in the Circle. Do not make the writing so elaborate that, in the flickering candlelight, you cannot read what is written!
As you come to the different rituals in this work book, copy them into your own book. By the time you have worked through this entire book, your Book of Shadows will be complete.
Consecration of Tools
The tools you have made—plus any jewelry you might make—carry a variety of vibrations. Before using your tools, therefore, it is necessary to ritually cleanse them and to dedicate them to the work you will be using them for. This is done through a “sprinkling and censing.” When you charge your salt and then mix it with the water, it becomes, in essence, “holy water.” Together with the smoke of the incense, this acts as a spiritual cleansing agent.
The first thing you will consecrate will be your knife, or athame, since you will need that for regularly casting the Circle and for general ritual work. The Consecration Ritual that follows is written for the athame. You simply change the wording to apply to anything else you happen to be consecrating (e.g., sword, talisman). The consecration only need be done once, it does not have to be repeated every time you have a Circle.
Start by casting your Circle, as detailed in lesson 4, “Self-Dedication.” Go as far as the lines: “Now is the temple erected. I shall not leave it but with good reason. So be it.”Now continue:
Consecration Ritual
Taking up your athame, hold it high in salute and say:
“God and Goddess; Lord and Lady; Father and Mother of all life.
Here do I present my personal tool for your approval.
From the materials of nature has it been fashioned;
wrought into the form you now see.
I would that it henceforth may serve me as a tool and weapon, in thy service.”
Place it on the altar and stand, or kneel, for a few moments with head bowed, thinking back over the construction of the athame (sword, talisman, or whatever) and what you did to personalize it; to make it truly your own. Then dip your fingers in the salted water and sprinkle the athame. Turn it over and sprinkle the other side. Now pick it up and hold it in the smoke of the incense, turning it so that all parts of it get thoroughly censed. Say:
“May the sacred water and the smoke of the holy incense drive out any impurities in this athame,
that it be pure and cleansed,
ready to serve me and my gods in any way I desire.
So mote it be.”
Hold it between the palms of your hands and concentrate all your energies—your “power”—into the athame. Then say:
“I charge this athame, through me,
with the wisdom and might of the God and Goddess.
May it serve us well,
keeping me from harm and
A variety of tools at a Wiccan altar
acting in their service,in all things.
So mote it be.”
If you are consecrating other things at this time, repeat the above with each of them in turn. Then close the Circle as follows. Raise your newly consecrated athame in your right hand (left, if left-handed) and say:
“My thanks to the gods for their attendance. May they ever watch over me*, guarding and guiding me* in all that I do.
Love is the law and love is the bond.
So be it.”
Keep the consecrated item on your person, wherever you go, for twenty-four hours following the consecration. Then sleep with it under your pillow for three consecutive nights. From now on you will use your athame as indicated in the rituals that follow. It is your own personal tool. There is no harm in letting someone else handle it, just to look at it, but do not lend it to anyone for use in or out of the Circle.
Time now to look at the opening and closing ceremonies, as performed by a coven, with the appropriate tools. In the Saxon tradition we call these rites Erecting the Temple and Clearing the Temple, preferring these terms to others, such as Opening and Closing the Circle. I will use them here.
The rituals in this workbook are written to utilize a number of people in the coven. Do not hesitate to modify them for more or less people. Where I have indicated “Priest/ess” it means the words/action may
Figure 5.1A–D
Entering and Leaving the Circle
At no time during the working of magick should the Circle be broken. At other times it is possible to leave the Circle and return, though this should always be done with care, and no more than absolutely necessary. It is done in the following manner.
Leaving the Circle
With athame in hand, standing in the east, make a motion as though cutting across the line of the Circle; first on your right and then on your left (see figures 5.1A and B). You may then walk out of the Circle, between the lines. If you like, you can imagine that you have cut a gateway, or doorway, in the east through which to pass.
Re-entry
When you return to the Circle, walk back in through that same eastern gateway and “close” it behind you by “reconnecting” the line of the Circle. Actually, three circles were originally cast—one with the sword, one with the salted water, and one with the incense—so you have three lines to reconnect. You do this by moving your blade backward and forward along the lines (see figure 5.1C). Incidentally, this is why the blade of the athame is double-edged. It is so that it will “cut” in either direction, in this and similar magical actions.
To finish, you “seal” the break by raising your athame and moving the blade to describe a pentagram. Start at the top and bring it down to the bottom left. Then, move it across to the right, slightly upward; straight across to the left; down to the bottom right, and finally, back up to the top (see figure 5.1D).
Then kiss the blade of your athame and return to your place. Normally once the Circle starts, no one should leave until the Clearing the Temple. The Circle should not, therefore, be broken unless absolutely necessary (such as when someone really has to go to the bathroom!). If the person cutting out is to be gone for sometime, then she or he should do steps 5.1A and B, pass through, then do step 5.1C from the outside, to temporarily close the Circle while they are gone. On returning, she or he will then need to cut through again (at the same spot; steps 5.1A and B, pass through and close as usual with step 5.1C, followed by step 5.1D to seal it). Note: Once magick work is started, the circle must not be broken.
be performed by either one. Otherwise, one or the other will be specified.
Erecting the Temple
The Circle is marked out on the floor. There is a candle at each of the four quarters; yellow to the east, red to the south, blue to the west, and green to the north. The altar is set up in the center of the Circle so that, when facing it, you are facing east. On the altar are one or two white altar candles, thurible, dishes of salt and of water, bell, deity figures (optional), bowl of anointing oil, goblet of wine (or fruit juice), libation dish, sword (if you have one) and/or priests’ athames.
Censerer lights the incense and the altar candles (not the Circle candles) and then leaves the area to wait, with the rest of the coven, in the northeastern quarter.
Priest and priestess enter the Circle, from the east (just on the northern side of the east candle)—as will all, when they come in—and move to stand before the altar, facing east. Priest rings bell three times.
Priest/ess: “Be it known the temple is about to be erected; the Circle is about to be cast. Let those who desire attendance gather in the east and await the summons. Let none be here but of their own free will.”
Priest and priestess each take an altar candle and move around the altar, deosil, and across to the east. Priestess lights the east candle from the one she carries.
Priestess: “Here do I bring light and air in at the east, to illuminate our temple and bring it the breath of life.”
They move on round to the south, where the priest lights the south candle.
Priest: “Here do I bring light and fire in at the south, to illuminate our temple and bring it warmth.”
They move to the west, where the priestess lights the west candle.
Priestess: “Here do I bring light and water in at the west, to illuminate our temple and wash it clean.”
They move to the north, where the priest lights the north candle.
Priest: “Here do I bring light and earth in at the north, to illuminate our temple and to build it in strength.”
They move on around to the east, then back to the altar and replace their candles. Priestess† takes up the sword (or athame) and, returning to the east, now walks slowly around the Circle with sword-point following the marked line. As she or he walks, she or he concentrates power into the Circle line. When completed, she or he returns to the altar. The bell is rung three times. Priest places the point of his athame in the salt and says:
Priest: “As salt is life, let it purify us in all ways we may use it. Let it cleanse our bodies and spirits as we dedicate ourselves in these rites, to the glory of the God and the Goddess.”
Priestess takes up the salt dish and uses the point of her athame to drop three portions of salt into the water. She stirs the now-salted water with the athame and says:
Priestess: “Let the sacred salt drive out any impurities in this water, that we may use it throughout these rites.”
Priest takes up thurible; priestess takes up salted water. They again move around the altar to the east. Starting there, they slowly walk clockwise around the Circle, priestess sprinkling the salted water along the line of the Circle and priest passing censer along its line, until they return to their starting point. They then return to the altar and replace the tools. Priest drops a pinch of salt into the oil and stirs it with his finger. He then anoints the priestess. (Note: If robed, the Keltic cross in Circle alone is used. If skyclad, the pentagram and inverted triangle follow.)
Priest: “I consecrate thee in the names of the God and the Goddess, bidding you welcome to this their temple.”
Drawing a pentagram
They salute, then priestess anoints priest, with the same words and salute. They then both move, together, around to the east, priestess carrying the oil and priest his athame. There he makes two “cuts” across the line of the Circle, thus opening it (see illustration 5.1A–B).
One by one the coveners enter. As they do so they are anointed—the males by the priestess and the females by the priest—and greeted with the words:
Priest/ess: “I consecrate thee in the names of the God and of the Goddess, bidding you welcome to this their temple. Merry meet.”
The coveners move around to stand all about the altar, as far as possible alternating male and female. When the last has been admitted, the priest closes the Circle by drawing his athame across the line again, connecting the two “broken” ends. Priestess sprinkles a little of the oil there and priest raises his athame and draws a pentagram to seal it (see illustration 5.1A–D). They then return to the altar. The bell is rung three times.
Priest/ess: “May you all be here in peace and in love. We bid you welcome. Let now the quarters be saluted and the gods invited.”
The covener closest to the east turns outward and moves to stand facing the east candle, with her or his athame raised. She or he draws an invoking pentagram (see diagram) and says:
Covener: “All hail to the element of air; Watchtower of the East. May it stand in strength, ever watching over our Circle.”
She or he kisses the blade of her or his athame and returns to the Circle. The covener closest to the south then turns to face the south candle. With athame raised, she or he draws an invoking pentagram and says:
Covener: “All hail to the element of fire; Watchtower of the South. May it stand in strength, ever watching over our Circle.”
She or he kisses the blade of her or his athame and returns to the Circle. The covener closest to the west then turns to face the west candle. With athame raised, she or he draws an invoking pentagram and says:
Covener: “All hail to the element of water; Watchtower of the West. May it stand in strength, ever watching over our Circle.”
She or he kisses the blade of her or his athame and returns to the Circle. The covener closest to the north then turns to face the north candle. With athame raised, she or he draws an invoking pentagram and says:
Covener: “All hail to the element of earth; Watchtower of the North. May it stand in strength, ever watching over our Circle.”
She or he kisses the blade of her or his athame and returns to the Circle. Priest or priestess raises athame and draws a pentagram, saying:
Priest/ess: “All hail the four quarters and all hail the gods! We bid the Lord and Lady welcome and invite that they join with us, witnessing these rites we hold in their honor. All hail!”
All: “All hail!”
Priest: “Let us share the cup of friendship.”
Priest takes the goblet and pours a little of the wine onto the ground, or into the libation dish, saying the names of the gods. He then takes a drink and passes the goblet to the priestess. She drinks and passes it to the nearest covener on her left, who drinks and passes it on to the next. The goblet goes all around the Circle until all have drunk and it is returned to the altar (Note: It is not necessary for everyone to pour libations; just the first person—in this case, the priest.) Bell is rung three times.
Priestess: “Now are we all here and is the temple erected. Let none leave but with good reason, till the temple is cleared.
So mote it be.”
All: “So mote it be!”
Erecting the Temple is done at the start of every meeting. It is, basically, the consecration of both the meeting place and of the participants. The meeting— be it Esbat, Sabbat, or whatever—continues from this point. Then, at the end of every meeting, there is the Clearing the Temple.
Clearing the Temple
Priest/ess‡: “We came together in love and friendship; let us part the same way. Let us spread the love we have known in this Circle outward to all; sharing it with those we meet.”
Priest or priestess raises sword, or athame, in salute. All coveners raise their athames.
Priest/ess: “Lord and Lady, our thanks to you for sharing this time together. Our thanks for watching over us; guarding and guiding us in all things. Love is the law and love is the bond. Merry did we meet; merry do we part; merry may we meet again.”
All: “Merry meet; merry part; merry meet again.”
Priest/ess: “The temple is now cleared. So mote it be.”
All: “So mote it be!”
All kiss their athame blades. They then move about the temple to kiss one another in farewell.
Esbats and Sabbats
The regular meetings of Witches are called Esbats. It is at these that any work is done (e.g., magick, healing). Most covens meet once a week, but there is really no hard and fast rule. There should certainly be a Circle at least once a month, at the Full Moon. Since there are thirteen Full Moons in the year then, obviously, there will be at least thirteen meetings in the year. In addition to the Full Moons, many covens also celebrate the New Moons.
And in addition to the Esbats there are the festivals known as Sabbats (from the French s’ebattre, to revel or frolic). There are eight of these, spaced more or less equidistant throughout the year. They are, the four Greater Sabbats: Samhain (pronounced “soe in,” though the vast majority of Witches mispronounce it “sam-ain”), Imbolc (pronounced “im-bulk”), Beltane (pronounced “b’yal-t’n”) and Lughnasadh (pronounced “loo-n’sar”),§ and the four Lesser Sabbats: Spring and Autumn Equinox and Summer and Winter Solstice. Margaret Murray, in God of the Witches, points out that the two most important—Samhain and Beltane—coincide with the breeding seasons of both wild and domestic animals. The Pagan festivals were later exploited by the Christian Church. For example, Imbolc became Candlemas and Lughnasadh became Lammas.
On each of the eight Sabbats a different ceremony is performed, appropriate for the time of year. Once or twice in the year the Sabbat date may coincide with a Full or New Moon. When that happens, the Esbat normally done on that date gives way to the Sabbat.
Essentially, Sabbats are looked upon as a time for rejoicing and celebration. No work is done at a Sabbat, unless there is some emergency such as a healing. Here, then, are the ceremonies for the Esbats and the Sabbats.
Esbat Rite
Here is a basic Esbat ritual that can be used every week, if you meet that often. For times of the Full Moon, include the Full Moon Rite (below) where indicated; similarly with the New Moon Rite.
The Erecting the Temple is performed.
Priest/ess: “Once more we meet together, one with another, to share our joy of life and to reaffirm our feelings for the gods.”
First Covener: “The Lord and the Lady have been good to us. It is meet that we thank them for all that we have.”
Second Covener: “They also know that we have needs and they listen to us when we call upon them.”
Priest/ess: “Then let us join together to thank the God and the Goddess for those favors they have bestowed upon us.
And let us also ask of them that which we feel we need;
remembering always that the gods help only those who help themselves.”
Then should follow three or four minutes of silence while each, in their own way, gives thanks or requests the help of the gods.|| Bell is rung three times.
Priest/ess: “An’ it harm none, do what thou wilt.”
All: “An’ it harm none, do what thou wilt.”
Priest/ess: “Thus runs the Wiccan Rede.
Remember it well. Whatever you desire;
whatever you would ask of the gods; whatever you would do; be assured that it will harm no one—not even yourself.
And remember that as you give,
so it shall return threefold.
Give of yourself—your love; your life— and you will be thrice rewarded.
But send forth harm and that too will return thrice over.”
Here there should be music and song. If you have a favorite song, or chant, to the Lord and the Lady, use it. Or someone may produce something extemporaneously. If you have instruments, play them. If not, at the very least clap hands and chant the names of the God and the Goddess. Enjoy this for a few minutes.
Priest/ess: “Beauty and strength are in the Lord and the Lady both.
Patience and love;
wisdom and knowledge.”
(If the Esbat is taking place at either the Full or the New Moon, then the appropriate segment [below] is inserted at this point. Otherwise, go directly into the Cakes and Ale ceremony.)
Full Moon Rite
Priestess stands with her legs apart and her arms raised up and out, stretching to the sky. Priest kneels before her. All the coveners also kneel. All raise their arms high.
First Covener: “When the Moon rides on high,
as she crosses the sky,
and the stars on her gown trail behind,
then we Wiccans below are with love all aglow,
just to see her so brightly enshrined.”
Second Covener: “On the night of Full Moon,
as we sing to the tune of the Lady who watches above,
we raise high our song as she glides by so strong,
and we bask in the light of her love.”
All lower their arms. Priest rises and kisses priestess, then kneels again.
Priest: “Lovely Lady, you have been known by so many names to so many people.
Aphrodite, Kerridwen, Diana, Ea, Freya, Gana, Isis, and many more have been your names.
Yet do we know you and love you as (name)# and in that name do we adore you and worship you.
With your Lord by your side,
do we give you due honor and invite you to join with us on this, your special night.”
Priest stands and, with his athame—or wand, if used—draws a pentagram above the priestess’ head. A covener rings the bell three times.
Priest: “Descend,my Lady, descend we pray thee, and speak with us your children.”
Priest kneels again. Priestess spreads her arms out to her coven. If she feels so moved, she may now speak—or allow the gods to speak through her. If she does not “feel the spirit,” she may simply recite the following:
Priestess: “I am she who watches over thee; mother of you all.
Know that I rejoice that you do not forget me.
To pay me homage at the full of the Moon is meet and right and brings joy unto yourselves even as it does to me.
Know that, with my good Lord, I weave the skein of life for each and every one of you.
I am at the beginning of life and at its end;
The maiden, the mother, and the crone.
Wherever you may be, if you seek me know that I am always here, for I abide deep within you.
Look, then, within yourself if you would seek me.
I am life and I am love.
Find me and rejoice; for love is my music and laughter is my song.
Be true to me and I will ever be true to you.
Love is the law and love is the bond.
So mote it be.”
Priestess folds her arms across her breast and closes her eyes. Then follows a moment or two of silence before going into the Cakes and Ale ceremony.
New or Dark Moon Rite
Priestess stands with head bowed and her arms across her breast. Coveners start to move deosil around the Circle, chanting the name of the Goddess. They move around completely three times then stop. Priest stands before priestess.
Priest: “Dark is the night as we reach this turning point. Here is a time of death; yet a time of birth.”
Covener: “Endings and beginnings.”
Covener: “Ebbing and flowing.”
Covener: “A journey done; a journey yet to start.”
Covener: “Let us honor now the crone— mother darksome and divine.”
Covener: “Let us give of our strength and in return see rebirth.”
Priest: “Behold, the Lady of darkness; mother, grandmother. Old yet ever young.”
Priestess slowly raises her head and spreads her arms outward and upward. All kneel.
Priestess: “Hear me! Honor me and love me now and always.
As the wheel turns we see birth, death, and rebirth.
Know, from this, that every end is a beginning;
Every stop a fresh starting point.
Maiden, mother, crone . . .
I am all of these and more.
Whenever you have need of anything, call upon me.
I, and my Lord, are here— for I abide within you all.
Even at the darkest of times,
when there seems no single spark to warm you and the night seems blackest of all, I am here, watching and waiting to grow with you,
in strength and in love.
I am she who is at the beginning and the end of all time,
So mote it be.”
All: “So mote it be!”
Priestess folds her arms again. There is a moment or two of silence, then follows the Cakes and Ale ceremony.
There is a ceremony known as Cakes and Ale. This acts as the “connecting link,” as it were, between the ritualistic part of the meeting and the working/ social part . . . the sitting and talking on Craft and non-Craft matters; discussion of magick, healing, divination; consideration of personal or coven problems; etc. These things all come after the worship. Honoring the gods is first and foremost in Wicca.
Some traditions call this ceremony Cakes and Wine, others Cakes and Ale.** The latter is perhaps more indicative of the “common” origins of the religion. (Peasants and serfs would seldom, if ever, get to drink wine. Ale was their lot and they were happy with it.) At Wiccan coven meetings today, however, even if retaining the Ale in the title of the ceremony, Witches drink what they prefer: ale, beer, wine, fruit juice.
Such a ceremony is found universally, in various forms, as a thanking of the gods for the necessities of life; thanking them for the food and drink we need in order to live.
A plate of cakes (or cookies) rests on the altar, beside the goblet. Wine (or whatever) is in the goblet.
Cakes and Ale
One covener is responsible for keeping the goblet filled. At the start of this rite he or she fills it and says:
Covener:“Now is the time for us to give thanks to the gods for that which sustains us.”
Priest: “So be it. May we ever be aware of all that we owe to the gods.”
Priestess calls two coveners by name, one male and one female. They come and stand before the altar. The female takes the goblet in both hands and holds it between her breasts. The male takes his athame and holds the handle between his two palms, with the blade pointing down. He slowly lowers the point into the wine, with the words:
Male covener: “In like fashion may male join with female, for the happiness of both.”
Female covener: “Let the fruits of union promote life. Let all be fruitful and let wealth be spread throughout all lands.”
He raises athame. She holds goblet for him to drink, then he holds it for her to drink. Goblet is then passed around the Circle for all to drink, priest and priestess drinking last.
Male covener takes up plate of cakes and holds them before him. Female touches each of them with the point of her athame, and says:
Female covener: “This food is the blessing of the gods to our bodies. Let us partake of it freely. And, as we share, let us remember always to see to it that aught that we have we share with those who have nothing.”
She takes a cake and eats it, then takes the plate and offers to the male, who takes and eats. The cakes are passed around the Circle, priest and priestess taking last. Male and female coveners return to their places in the Circle.
Priestess: “As we enjoy these gifts of the gods, let us remember that without the gods we would have nothing.”
Priest: “Eat and drink. Be happy. Share and give thanks. So mote it be.”
All: “So mote it be!”
All now sit and, if desired, individual goblets may be filled and a general repast enjoyed. This is a good time for talk and discussion; for advice and questioning. If it is an Esbat and magick is to be done (see coming lessons), then this is a good time to discuss all aspects of what is to be done and how. If, however, there is no further business, then general conversation, with music and song and dance if you wish, may continue till it is decided to do the Clearing the Temple.
Next lesson I will give you the four major Sabbat rituals: Samhain, Imbolc, Beltane, and Lughnasadh.
Lesson Five Questions
1. Describe your coven. What kind of a degree system do you have?
2. Describe where your covenstead is located. Where is your covendom? How far does it extend? Draw a map if you like.
3. Describe your Book of Shadows.
4. It is enjoyable to be able to refer back to special ceremonies in your life. For this reason it is helpful to have a tape recording or written account of these happenings. Relate here the events in your Consecration of Tools ceremony.
5. Practice drawing a pentagram.
6. What are the dates of the Esbats and Sabbats this year? What rites will you take part in?
Examination Questions for Lesson Five
1. If you have a coven with eleven people in it and four more come along who want to join, can they? What are the possible alternatives?
2. What color is the cover of the Book of Shadows? Can you type the rituals and put them in your book?
3. How often should a coven meet?
4. The date of your next Esbat meeting is also the date of the Full Moon. Which of the following rituals should you do and in what order?
Cakes and Ale
Erecting the Temple
Full Moon Rite
Clearing the Temple
New Moon Rite
Esbat Rite
5. What are the names of the four Greater Sabbats?
6. Is dancing permitted within the Circle?
7. What is the meaning of the Cakes and Ale rite? What is the symbolism of lowering the athame into the goblet?
Please Read
Chapters 6 through 12 of The Meaning of Witch craft by Gerald Gardner.
Recommended Supplementary Reading
Aradia, Gospel of the Witches by Charles G. Leland
The Witches Speak by Patricia and Arnold Crowther
*“Us” if more than yourself in the Circle.
†In the light half of the year, the priestess; in the dark half, the priest.
‡Depending on the time of year.
§You will find much disagreement on the subject of pronunciation. Do not worry too much about it.
||In Paganism, generally, it is thought to be far more efficacious to speak “from the heart” rather than read a set prayer, parrot-fashion, from a book.
#The name your coven uses for the Goddess.
**Ale is a fermented liquor similar to beer. The principle is extracted from several sorts of grain, most commonly from barley, after it has undergone the process of malting.