lammas coven ritual
A Meeting with Lugh
Lughnasadh (Lammas) is the only traditional sabbat name that might possibly reference a specific deity, in this case, the god Lugh.66 History doesn’t tell us very much about Lugh. We know he was a member of the Tuatha de Danann (the “children of Danu”), a group of gods who were said to have invaded and ruled Ireland over four thousand years ago. In the Welsh Mabinogi (better known to Americans as The Mabinogian), there’s a character with a similar name, Lleu Llaw Gyffes, but the two figures are very different in their respective mythologies, although they do share the same epithet, “skillful hand,” which makes their connection at least a little more likely.67
The most common translation of Lugh is “shining” or “bright,” which makes a lot of sense when attached to a sabbat that’s celebrated in the summer. Over the last couple of centuries, the god Lugh has been linked to the continental Celtic god Lugas (who was worshiped in present-day Spain and France by the Celts who lived there two thousand years ago). Place names thought to be connected to Lugas have a variety of meanings, including a “dark place” a “raven,” or an “oath or vow.” This suggests that Lugh’s name might have other associations outside of “shining” or “bright.” 68 Because of the possible link to “bright” and “shining,” Lugh has often been worshiped by modern Pagans and Witches as a solar deity, but I’ve always been far more attracted to him in his other guise, the god of the skillful hand and the “patron of all human skills.” 69
Most human endeavors require a wide range of skills, and agriculture is no exception. When we think about what’s necessary to produce an abundant harvest of grain (and the life-giving food that is made from it), all sorts of different skills come to mind. There’s the saving of the seed from the previous year, storing that seed safely, planting that seed in the spring at just the right moment, keeping the growing grain alive once it’s been planted, harvesting the grain, turning the grain into flour, and then finally baking with that flour. Lugh as a god of many skills certainly comes in handy at Lammas! Whether or not the sabbat was truly named after the god Lugh is immaterial. What’s most important is that a god with a wide range of skills is truly needed at harvest time.
Instead of focusing on the harvest or grain (as in most Lammas rituals), this rite is all about having an experience with Lugh. Instead of drawing down the moon, the technique used here is called the Witches’ Mill. The Witches’ Mill was first articulated by English Witch Robert Cochrane (birth name Roy Bowers, 1931–1966) and can be used for a variety of purposes. The most common is as a magickal technique for raising energy, but the mill can also be used to produce an altered state of consciousness in order to interact with deity (which is how I use it here).
Cochrane is most associated today with the practice of Traditional Witchcraft (a name that’s recently been given to a wide variety of magickal practices with roots in English cunning-craft), and I’ve adapted that practice in this ritual. (The solitary Samhain ritual in chapter 39 also utilizes it.) I feel like I should stress the word adaptation here, since this ritual utilizes the ideas of Cochrane but is still probably pretty different from what he would have done fifty years ago.
Most of the tools found in Traditional Witchcraft are also present in other forms of the Craft, with the exception of the stang. Because this is a harvest ritual, I’ve chosen to utilize the stang in its form as a pitchfork (which is also easily acquired). The pitchfork-stang is often decorated by tying various colors of ribbon or flowers onto its tines for each sabbat, but that’s not necessary.
In many Traditional Witchcraft rites, the stang acts as an altar and is the central focus of the ritual. Here it acts as a focus for the turning of the mill and represents the god Lugh. In addition to Lugh, the goddess Danu is also celebrated in this rite. She’s represented by a small cauldron (or a large one if you’ve got it!) or bowl filled with water during the ritual.
Instead of the more common magick circle, a magickal bridge is built to “cross over” from the realm of the mundane to that of the sacred. This process utilizes a sword and a broom, but you can substitute two brooms if you are lacking a sword. (A third option is to simply use two tree branches.) When the sword and broom are laid down upon the ground, the High Priestess and High Priest of the rite should visualize energy coming up through them and forming a portal. All who walk through that energy into the portal travel to the Otherworld, a space between mortals and the divine. In traditional Cochrane-style Craft, three physical circles are often laid out upon the ground before or during ritual. I’ve skipped that here, but the instructions for it are included in the solitary Samhain ritual.
It probably makes the most sense to perform this ritual outdoors near sunset, but if you are forced to do it indoors, that’s fine too. My coven does most of their work indoors, even in summer, because it’s the only place where we get enough privacy.
Materials Needed
• Pitchfork-stang
• Sword and broom (or even just two large sticks or branches)
• Cauldron (or bowl)
• Pitcher or bowl of water (for the cauldron or bowl)
• Regular altar setup
• Bowl of ash
• Bowl of salt
• Additional bowl of water
• Bread and drink (for cakes and ale)
• Something representing Lugh
• Small mirror (used during cakes and ale)
• Candle (for use during cakes and ale)
Ritual Roles
• High Priestess
• High Priest
• Quarter callers
The Ritual: A Meeting with Lugh
Start with the High Priestess and High Priest within the ritual space, and the coven standing just beyond where the ritual will take place. There’s no true cleansing of ritual space in this rite, so make sure that’s done if necessary before starting the ritual. The altar should be set up in the middle of the ritual space, with the pitchfork-stang nearby though not yet raised upright in the circle.
Fashioning the Bridge/Opening Statement and Blessing
The High Priestess and High Priest move to stand before the entryway into ritual space. Upon reaching it, the High Priestess lays down her sword. Then the High Priest lays his broom on top of the sword, forming an X.
High Priestess: I lay down this my sword.
High Priest: And I lay down this my broom. Conjoined and bound together, they represent the most ancient of magicks.
High Priestess: Once brought together, they form the gate to the Otherworld, where only true Witches may tread.
Once everyone has stepped across the sword/broom, the High Priest welcomes everyone, lights the candle upon the altar, and shares the statement of intent.
High Priest: All who practice the Craft are welcome in this space. Together we shall celebrate Lammas and experience the god Lugh, he of the clever hand and many skills. So be it done!
High Priestess: We give thanks to the Goddess and God for leading us to these ways and this shared magickal space. Through their power we tread the path of the Witch. So be it done!
High Priest: We dedicate ourselves this night to the service of the Craft and the Goddess and God we honor within it. Hail the Grain God! Hail the Great Mother! So be it done!
Placement of the Stang and Cauldron (Call to Lugh and Danu)
High Priestess: In this place I set my stang into the earth, so that we might call upon the God of the Grain, the Lord of the Harvest, the Bright and Shining One, the god of many skills, the god Lugh. Tonight this stang shall be his symbol and the gateway to his mysteries. Here, at the union of stang and earth, great powers shall unite! Lugh, be welcome at our rite!
The High Priestess plunges the stang into the earth, tines up and handle downward, in the central-north of the circle, near the altar. It’s easiest to do some of the digging necessary to secure the stang in the ground before the ritual. If you’re doing this ritual indoors, I find that the stang will generally stay upward when placed in a bucket full of rocks and gravel. Using stone also helps with the stang’s connection to the natural world.
The High Priest now fills the cauldron for Danu with water from a pitcher or bowl. When the cauldron is full, he calls the goddess to the rite.
High Priest: I fill this cauldron so that we might connect with the power and strength of the mighty Danu, goddess of the earth and the source of all blessings. She lives within the rivers and the land. She is all that is good in the mortal waking world. This cauldron and its waters are a gateway to her mysteries. Here at the union of land and sea, great powers shall unite! Danu, be welcome at our rite!
Calling the Quarters/The Circle/Blessing and Cleansing
In Cochrane’s cosmology, each of the traditional four quarters is ruled by a deity who inhabits their own castle. Each castle is traditionally surrounded by something representative of that element (such as trees for earth). I’ve taken the deity names out of the quarter calls, along with the terminology “castle,” in order to simplify the ritual a bit. For those interested in something a bit more authentic, there are several books in the bibliography that reference versions of Cochrane’s ritual system.
Before calling their quarter, each quarter caller should dip their athame (or a shared blade) into the cauldron and shake that water off their blade at the cardinal point they are calling.
East Quarter Caller: In the east, we call to the power of fire, spirits of cleansing and the forge. Be here with us!
South Quarter Caller: In the south, we call to the power of earth, spirits of harvest and home. Be here with us!
West Quarter Caller: In the west, we call to the power of the sea, spirits of beginnings and life. Be here with us!
North Quarter Caller: In the north, we call to the power of the sky, spirits of knowledge and inspiration. Be here with us!
High Priestess: And now in the presence of Danu and Lugh, surrounded by the powers of the four elements, we begin the final step in our journey to the Otherworld, the land beyond. First we create a circle of salt to represent life and protect us from harm. Second, we create a circle of ash in honor of death and the decline of all things. And third, we create a circle of water that will take us to the shores of the land that hosts both death and renewal.
As the High Priestess reads the words of the circle casting, the High Priest should sprinkle the salt, ash, and water around the circle. The salt should be outermost from the altar, ash just next to that, and finally water. When the High Priest finishes sprinkling the water, he returns to stand in front of the High Priestess, still holding onto the bowl of water. She then grabs her athame or wand for the water blessing.
High Priest: I call upon Lugh and Danu to bless this water. May it take away any discord, negativity, or feelings of unworthiness within us. May the cleansing waters bring to this coven harmony and union! So be it done!
High Priestess: Through the air, I cut with this athame of steel into the waters held up by the earth. With all four elements in union with one another and in the names of Danu and Lugh, I charge this water with the power of the Otherworld that it might cleanse us for the journey to come. So be it done!
The High Priestess plunges her athame into the water. Moving a little bit away from the High Priest, she then flings the water still upon her blade upon the High Priest, blessing him. She and the High Priest then travel around the circle, with him holding the bowl of water and the Priestess taking water from the bowl onto her blade and directing it at those in the circle, blessing them with the water. While the two walk around the circle, they may say things like “I cleanse you, removing all that would keep you from harmony and union,” “All has been washed away,” or “You are now ready to face the mysteries/tread the mill.” Saying nothing at all is also acceptable.
Treading the Mill
High Priest: Tonight at Lammas, we celebrate the god Lugh, he of the long arm and many skills. The skills necessary to plant a field, reap the harvest, and win its rewards are many. We ask that Lugh be here with us this night so that we might celebrate those mysteries and connect to the grain through his power.
High Priestess: As we tread the Witches’ Mill this night, we shall look both inward and outward for the god Lugh. His gifts are many, and without him there would be no harvest.
East Quarter Caller: Lugh is the god of the smith, who makes the plow born in the fire that tills the soil.
South Quarter Caller: Lugh is the god of the woodwright, who makes the mortar that grinds the grain.
West Quarter Caller: Lugh is the god of the brewer, who ferments the grain so that we might know happiness.
North Quarter Caller: Lugh is the god of the historian, who watches the wheel to know when to plant and when to harvest the grain.
The High Priestess should now stand alone in the center of the circle to oversee the working, with the High Priest going to stand with the other coveners.
High Priestess: Let us now meet the god Lugh in the Otherworld. We shall tread the mill to change our consciousness and to truly leave the mundane behind. Focus upon the stang and see Lugh there. Deosil we travel upward to the realm of the gods, widdershins we proceed downward to the land of the dead. Tonight we tread deosil!
Now all turn to your left and place your left hand upon the shoulder of the person in front of you. Extend your right arm toward the center of the circle and point it toward the stang. Now keep your eyes upon the stang. Let it guide you to the footsteps of Lugh!
While we tread the mill, we shall chant the following in honor of Lugh: “Lugh Lugh go leor!” 70 Now tread the mill and look upon Lugh!
All should begin turning the mill while focused upon the stang. It takes a while for regular waking consciousness to drift away and be replaced by a state of consciousness that will make it more likely for us to look upon a god. In other words, don’t give up on this after just a few minutes. It should be done for a reasonable amount of time: at least ten minutes, though twenty is even better. In the center of the circle, the High Priestess can keep time with a drum or simply lead the chanting as desired. When the energy has climaxed, the High Priestess should indicate that the turning of the mill should stop.
Once the movement and chanting have stopped, the effects of turning the mill may continue for a little while. So even after movement has ceased, coveners should still be aware that they may have a vision of Lugh. When everyone is somewhat settled, they should share whatever they learned while treading the mill. If there’s anything of profound importance, it should be written in the coven’s journal. When the High Priestess is satisfied that all is done, she should proceed to cakes and ale.
Cakes and Ale
The High Priest picks up the coven’s chalice (filled with drink) and a small mirror. The High Priestess should stand beside him with the lit candle.
High Priestess: I bring you the light of the moon.
High Priest: For it brings to us the light and love of our lady Danu.
The light from the candle is now directed onto the mirror, and from there, reflected into the chalice.( If the ritual is taking place outside on a moonlit night, the High Priestess can pick up the moonlight and reflect it directly into the chalice, leaving the candle on the altar.) The High Priestess then sets down the candle and picks up her athame.
High Priestess: Through the air, I cut with this athame of steel into the waters held up by the earth. As this drink has been blessed by the elements, may it also be blessed by the gods.
The High Priestess plunges the athame into the chalice. She then walks to each of the four quarters and flicks wine (or whatever beverage) from the chalice in the east, south, west, and north. When she returns, she pours a measure of wine upon the ground (or in the libation bowl) for Danu and Lugh.
High Priestess: For Danu and Lugh we leave this offering. We thank you for the abundance we have been blessed with upon this Lammas!
The High Priest takes the plate of cakes (preferably bread or seasonal fruits/vegetables) and holds it before the High Priestess, who thanks the gods for the bounty of the earth.
High Priestess: From the sacred ground where stang and earth meet, where the cauldron cradles the water, we are given these gifts from the gods. Let us ever be mindful of our world and the blessings within it! For Danu and Lugh! (Cakes or fruits/vegetables are placed upon the earth as an offering or put in the libation bowl.) Now may all those who are true Witches drink and eat and enjoy this our first harvest!
Wine and cakes are shared with all in the circle, with the food and drink passed around clockwise of course.
Ending the Rite/Closing the Circle
Instead of reciting words to the Goddess and God (Danu and Lugh in this rite) at this time, their departure is symbolized by the emptying of the cauldron and the pulling of the stang from the ground.
High Priest: From the sky, from the sea, from the earth, from our will, Danu came to be with us. She was here before us, she will be here after us, and she will be with us as long as we keep true to the Craft. So be it done!
The contents of the cauldron are poured out either upon the earth or back into the pitcher or bowl from whence they came.
High Priestess: From the sun, from the rivers, from the fields, from our hearts, Lugh came to be with us. He was here before us, he will be here after us, and he will be with us as long as we keep true to the Craft. So be it done!
The stang is pulled from the ground and laid down next to the altar. Beginning in the east, dismiss the powers of the elements. In many versions of Cochrane’s rituals, there is no dismissing of the elements or their powers, but ritual always feels incomplete to me without such things.
East Quarter Caller: In the east, we called to the power of fire, spirits of cleansing and the forge. Our time in the Otherworld is now at an end. So be it done!
South Quarter Caller: In the south, we called to the power of earth, spirits of harvest and home. Our time in the Otherworld is now at an end. So be it done!
West Quarter Caller: In the west, we called to the power of the sea, spirits of beginnings and life. Our time in the Otherworld is now at an end. So be it done!
North Quarter Caller: In the north, we called to the power of the sky, spirits of knowledge and inspiration. Our time in the Otherworld is now at an end. So be it done!
The High Priestess and High Priest walk toward the sword and broom upon the ground at the threshold of the ritual space.
High Priestess: That which was joined and has now been pulled asunder.
The High Priestess picks up the sword and the High Priest the broom.
High Priest: The gate to the Otherworld is now closed. Let all Witches who have journeyed into the mysteries be free to depart this place.
High Priestess: So be it done!
FIN
66. Remember, Ostara might be named after a goddess, but there’s no evidence of a holiday named Ostara in the historical record.
67. Hutton, Pagan Britain, 366.
68. Ibid., 365.
69. Hutton, Stations of the Sun, 327.
70. This translates simply as “Lugh Lugh of the many skills” in Irish-Gaelic and is pronounced “Lugh Lugh skill-lenna go-lore.”