SEVEN
SABBAT RITUAL
Witches celebrate eight seasonal festivals called the Sabbats, which together make up the Wheel of the Year. At these we mark the changes of the seasons and the stories of the Goddess and the God. Whenever possible, Witches will gather together to celebrate these festivals. We dance, sing, feast and honour the Goddess and the God by re-enactment of their stories. The Sabbats are divided into two main groups:
* The Major Sabbats of Samhain, Imbolg, Beltane and Lughnasadh, which mark key points in the agricultural cycle. Originally these would have been celebrated at the times of their natural indicators, but nowadays they are usually celebrated on set dates.
* The Minor Sabbats which mark the Equinoxes and Solstices in the Solar cycle. Before the introduction of accurate time keeping these would have been celebrated just after their associated Solar event, today they are sometimes celebrated on the dates below and sometimes on the actual date of the event.
Each of the Sabbats is associated with stories of the Goddess and the God, and in our Rituals we refer to these as well as to the relevance to our own lives.
Briefly, the eight Sabbats are:
* Samhain, 31 October. The most important festival of the year, the beginning and end of the year, the beginning of the resting season of the land and a time of remembrance of those who have gone before. A feast of the Goddess as Crone and Wise One.
* Yule, 21 December. The Winter Solstice, when the decreasing days give way to increasing life, and we celebrate the rebirth of the Sun. The Holly King is slain by his brother Lord Oak who now reigns as Oak King through the days of increasing light.
* Imbolg, 2 February. When the first signs of life are seen returning to the land. The Goddess changes her robes of Crone for those of Maiden. This festival is the herald of Spring.
* Oestara, 21 March. The Spring Equinox, when day and night are equal. The festival of the Goddess Eostar, who is derived from the Goddess Astarte, and whose symbols are the egg and the hare.
* Beltane, 1 May. The second most important festival of the year. The Goddess changes her robes of Maiden for those of Mother and we celebrate the marriage of the Goddess and the God.
* Litha, 21 June. The Summer Solstice. Here the Sun is at the peak of its power, and the lengthening days are replaced by those growing shorter again. The Oak and Holly Kings battle once more, with Lord Holly winning and reigning through the days of decreasing light.
* Lughnasadb or Lammas, 1 August. The festival of the first of the harvest. The feast of Lugh and of the Sacrificial King, who is these days most often represented by the gingerbread man.
* Madron, 21 September. The Autumn Equinox, once more a time of balance when day and night are equal, and the feast of the height of the harvest.
On the return to Samhain the year has turned full circle, hence the term Wheel of the Year.
As we have seen earlier, Sabbats are celebratory Rituals. Whilst it is possible, and sometimes necessary, to work magic at these times, it is good to have occasions when we can work Ritual which reflects the spiritual side of our beliefs, and which strengthens our inner selves. Sabbat Rituals usually take place within the following structure, which does not include Casting a Circle or working magic. Should you feel the need to work magic at these times you will need to make the appropriate changes.
Whilst most Witches would like to celebrate the Sabbats in the company of other Witches, this is not always possible. Solitary Witches still celebrate the festivals, although their Rites are usually less elaborate than those for a group. Many Witches will mark them in a low-key manner with their families, perhaps holding a dinner or party, and not necessarily placing any emphasis on the Craft as such.
Generally, Sabbat celebrations all contain the following steps. Chapter 3 contains details for those steps marked.*
DEFINE THE PURPOSE AND COMMUNICATE IT*
PREPARE THE AREA*
SET THE ALTAR*
CREATE THE SACRED SPACE (WITHOUT CASTING A CIRCLE)*
SABBAT INTRODUCTION
CHANTING AND DANCING, TO RAISE ENERGY FOR CELEBRATION RATHER THAN FOR WORKING MAGIC*
CELEBRATE THE FESTIVAL
THE RITE OF WINE AND CAKES*
THE SABBAT BLESSING
REMOVING THE SACRED SPACE*
FEASTING
TIDY AWAY*
The main changes from working, and other celebratory, Rituals lie in the Sabbat Introduction, Celebration and Blessing.
* The Sabbat Introduction is a piece which explains the nature of the Sabbat, how it fits into the Wheel of the Year, and its relevance to our lives today. It should also refer to at least one of the tales of the Goddess and the God.
* The Sabbat Blessing comes after the Rite of Wine and Cakes*, and is a seasonal blessing which again refers to the Sabbat and to its relevance to our daily lives.
At the Sabbats, as at other celebrations, feasting is very important. These are occasions of joy and times when we enjoy the bounty of the Goddess and the God. Also important are the chanting and dancing, which should reflect the nature of the Sabbat.
Other Rites can also be included at the Sabbats. The Rite of Banishing Unwanted Influences* might be included if you feel the need to get rid of mental or emotional distractions. A Self-Blessing* would assist you to focus on the Divine and can be very empowering; it is especially useful for a Solitary.
Those of you who have read other books in the Real Witches’ series will have found many ideas for the celebration of the Sabbats, some for Solitaries, some for families and yet others for groups and Covens. In the following Rituals I will focus on the Introduction, Ritual and Blessing which you can then fit into the basic outline above.
SAMHAIN
In my Coven we call the following Ritual The Night of the Crone. Its central focus lies around the Goddess changing her robes to those of the Crone and Wise One, and reflects the fact that, not only is this a resting time, but it is also a time for Divination. During the Ritual people will go, one by one, from the Sacred Space to visit the Crone in another location.
In advance, prepare an incense for Divination from:
2 PARTS SANDALWOOD
2 PARTS POPPY SEED
I PART MYRRH
I PART DRIED ORANGE PEEL
I PART MACE
½ PART CLOVES
Grind and mix together thoroughly and leave for one month in a cool, dark place to allow the ingredients to blend. During that month, on the nights of the Full Moon and the nights of the Dark of the Moon, the incense should be placed on an indoor windowsill in the light and the dark of the Moon.
For your Ritual you will need:
A CAULDRON, OR LARGE BOWL
WATER
BLACK INK
A STICK TO STIR THE WATERS, PREFERABLY OF WILLOW
BLACK CANDLE
THE ABOVE INCENSE, A THURIBLE AND SELF-IGNITING CHARCOAL
MATCHES
A DARK CLOAK WITH A HOOD, OR A DARK CLOTH WHICH CAN BE USED TO COVER THE CRONE
Prior to the Ritual, and preferably before anyone arrives, set aside a room or screened-off area. This is to be the House of the Crone and should be separate to the place where your Sacred Space is to be created. Try to choose somewhere you can make very dark and colder than other areas. It should not be possible for those in the Sacred Space to hear what happens in this other location. In this area place the cauldron on the floor with a cushion behind it. Place the candle on one side and the Thurible on the other. Ensure that the charcoal, incense and matches are ready to hand. Fill the cauldron with water and place enough ink in it to produce a black reflective surface. As my cauldron is iron and can rust, I place a glass bowl within it. This is one form of a Dark Mirror and for Witches is a very traditional form of Scrying, or Divination.
In this Ritual a Circle should be Cast,* not because you will be working magic but to define clearly the difference between the Circle and the area of the Crone.
SABBAT INTRODUCTION
A Priest or Priestess stands before the Altar and addresses everyone:
‘Welcome. Tonight is the festival of Samhain, the greatest of the Sabbats in the Wheel of the Year. It is the end of the old year and the beginning of the new. Tonight is the first night of the resting season, when all that can be harvested has been gathered in. In times past these would be the supplies which would have to last us until new life returns to the land. All that would not survive would have been slain, and would provide the substance of our feast. From now the storms of Winter will be upon us, and the nights darken until the Sun is reborn again at Yule. It is a time for us to remember those who have gone before, who in the love of the Old Ones we will meet and know and love once more. Tonight the Goddess takes on her robes as the Crone, and the God rides out to start the Wild Hunt. It is a time of cold and of darkness, a time for us to reflect, and a time to seek the knowledge and wisdom of the Wise One. Blessed Be.‘
SABBAT RITUAL
The High Priestess stands before the Altar and the High Priest gives her the Five-Fold Kiss.* He then invokes the spirit and wisdom of the Crone into her, in a similar way to Drawing Down the Moon.
The High Priestess stands with her hands slightly away from her sides until they are at the 5 and 7 points of the clock with her palms facing forward. Whilst he continues she should look over his head and focus on the Goddess as Crone and on allowing the spirit of the Goddess to enter her.
With the forefinger of his strong hand the Priest then touches the Priestess in the sigil of the First Degree; right breast, left breast, womb and right breast, whilst saying,
‘I invoke thee and call upon thee Wise Mother of us all, bringer of all knowledge, wisdom and understanding. By seed and root, by stem and bud, by flower and fruit do I invoke thee to descend upon this the body of thy servant and Priestess.‘
He then kneels and, spreading his arms outwards and downwards, says,
‘Hail Hecate, from the realms of Old. Pour forth thy store of wisdom. I lowly bend before thee, I adore thee to the end. With loving sacrifice thy shrine adorn. Thy foot is to my lip.’
He kisses her feet and continues,
‘My prayer upborn upon the rising incense. Then spend thine ancient love O Mighty One, descend to aid me who without thee am forlorn.’
The Priest then rises and faces the group. He calls upon one of the other Covenors to bring him the cloak and wraps the High Priestess in it, if it has a hood he pulls this down to screen her face, and says,
‘Bow your heads and make way, for one walks before you who is in the care of the Wise One, the Dark Mother who brings the knowledge of life and death and rebirth, and who knows all, even that which we would hide in our hearts.’
He then precedes the High Priestess to a point in the Circle where he opens a doorway for her. She leaves the Circle and goes to the House of the Crone.
The High Priest then closes the doorway in the Circle and says,
‘Tonight we will each have the chance to visit the Crone and ask wisdom of her. May our hearts be open and our minds be strong enough to listen and accept her words. Let us now prepare ourselves. Blessed Be.’
He leads the others in some chanting suitable to the occasion. One of the chants used by our group is:
Hecate, Ceridwyn,
Dark Mother take us in.
Hecate, Ceridwyn,
Let us be reborn.
Where there are a large number of people you might also want to have people take turns to tell tales of the Goddess and the God, and of the season, whilst they await their turns to visit the Crone.
Meanwhile, the High Priestess should complete the preparations in the House of the Crone by lighting the candle and incense, turning off all other lights and making herself as comfortable as possible on the cushion.
Back in the Circle the High Priest will wait a few moments and then send the first person to visit the Crone. He makes a doorway in the Circle to let them out saying,
‘Go forth and seek the wisdom of the Crone. May the Goddess guide you in knowledge and understanding. Blessed Be.’
He closes the doorway after them. The individual then goes to the House of the Crone and stands before her until acknowledged by the High Priestess. The High Priestess will ask the person to kneel and to gaze into the Dark Mirror. At this point it is up to the individual whether they have a question they want to ask, or whether they will simply wait to hear what is said. The High Priestess will stir the water with the stick, and when she is ready, tell the person what she sees, or feels, within her heart for that person.
When the ‘interview’ is over that person returns to the Circle where they wait to be re-admitted by the High Priest, who will then send the next person. They should not speak about their visit with the Crone until after the Ritual. This continues until everyone who wishes to has visited the Crone. After the last person, usually the High Priest himself, has visited, the High Priestess will put out the candle and incense and will return to the Circle.
The High Priest admits her and once again gives her the Five-Fold Kiss.* He next removes her cloak, and kissing her on each cheek, says,
‘We welcome back to us our High Priestess who has travelled in the care of the Crone through the dark lands to bring us knowledge. May the Goddess watch over her, and over us all. Blessed Be.’
Some people have quite profound experiences during this Ritual. For others, messages and interpretations come later.
SABBAT BLESSING
After the Rite of Wine and Cakes,* the High Priest steps forward to give the Blessing:
‘I call upon the Old Gods, upon the Hunter and the Crone who preside at this the dark part of the year. May they watch over each and every one of us, may they guard, guide and protect us in all that we do. Within their care we know that although the days continue to darken the light will yet return to us. And so the Wheel of the Year turns. Blessed Be.’
After the Ritual an extra place is laid at the feast in order that we might remember those who have gone before.
In this Ritual we will Rise to Greet the Reborn Sun and enact the Battle of the Oak and Holly Kings. Hence it is better if it can take place outdoors, preferably away from a residential area! When working outside you do not have to have a full Altar, with representations of the elements, etc, as you are to be out there in the midst of them. If you cannot find a reasonably remote outdoor location then you can hold this Ritual in your garden, or even indoors, but you will need to ensure that you do not disturb the neighbours. On the morning, you will need to set off in good time to have Created your Sacred Space* before Sunrise, which takes place in the UK at around Sam. Ideally, you will time your Ritual so that the chanting starts just before sunrise. If you have drummers and/or other acoustic musicians in your group then get them to bring their instruments with them.
Remember that the Oak and Holly Kings are brothers, and facets of the same archetype. Strictly speaking the ruling brother is termed King and the other is known as Lord, so prior to Yule you have Lord Oak and King Holly, after Yule they become Lord Holly and King Oak.
You will need:
A GOLD CANDLE
A WIND-PROOF GLASS VESSEL TO PUT THE CANDLE IN, AN EMPTY JAR WILL DO IF YOU HAVE NOTHING MORE DECORATIVE
OAK AND HOLLY CROWNS
MUSICAL INSTRUMENTS (OPTIONAL)
Prior to the Ritual assign the roles of Oak and Holly Kings to two people, preferably male. Get them to practise/rehearse their battle, to try to minimize the possibility of injury, and to ensure that the ‘right’ person, the Oak King, wins! Make crowns of Oak and Holly for each of them.
SABBAT INTRODUCTION
Remember that this will be given whilst it is still dark, so it needs to be memorized.
‘Welcome. This is the festival of Yule. Today, after the days of decreasing light, the Sun is once again reborn. Even now in the midst of Winter, whilst the Wild Hunt is at its peak, a spark of light is born which brings to us the promise of Spring, of light and heat, of growth and fruitfulness. This is the season of hope and the time for looking forward to what will come and what we will achieve. Today, Lord Oak challenges his brother the Holly King, for rule over the land and the light half of the year. Should he win, as he surely must, he will bring new growth and fertility and life afresh. Blessed Be.’
SABBAT RITUAL
Everyone stands in the Sacred Space, facing the point where the Sun is to rise. Together they chant, to the accompaniment of any musicians in the group. Chanting should start off slowly and quietly and build up as the Sun appears over the horizon. One of the chants we favour is:
Return, return,
by Earth, by Air,
by Fire and by Water.
Save any dancing until the Sun has started to rise, so that you have enough light to see by.
Once the Sun is well on its way, the chanting should stop and a Priestess says,
‘The Sun is rising and a spark of light is reborn to the land.’
She lights the Gold candle in its wind-proof container and says,
‘Even as the spark of life is lit, so this candle is our hopes for the promise of the new season. Blessed Be.’
The candle is passed to everyone in the Circle who makes a wish for the new season.
The chanting and dancing resume. The Holly King puts on his crown of leaves, and at an agreed signal, the brothers Oak and Holly interrupt the chanting with an argument:
Oak Lord: ‘Holly King! You are old, your time has passed, your rule over the land is ended. Brother, give up your crown and your throne.’
Holly King: ‘Never! Younger brother, you are usurper; you are young and green and untried. Take my crown if you can, but I will never give it up for you.’
Oak Lord: ‘Brother, I would that we do not fight, that we shed not our blood. Give up your crown, for now the new Sun has risen and it is rightfully mine.’
Holly King: ‘Brother, it saddens me that you should wish to take from me that which I hold. Never will I give it up for you. Care of the land can only belong to he who wins it by right of might and strength.’
Oak Lord: ‘That which you hold is no longer rightfully yours. Brother Holly, I challenge you to battle, and our spilt blood will be taken up by the land, which is in our care.’
The Holly King removes his crown and hands it to the High Priestess, who will hold it and the Oak crown for the duration of the battle, saying,
‘Then take my crown if you dare, if you can! Let us see to whom the land belongs!’
Everyone else should be moving away a little during this exchange, so as to give the two combatants room. As the battle is being fought the others should start by cheering on the Holly King, but switch allegiance so that towards the end they are cheering for the Oak King.
Once the Oak King has won, the High Priestess calls him over. He kneels at her feet and she says,
‘Once again Holly and Oak have fought, and as is rightful at Yule, Lord Oak has won. Lord Oak I crown you, King of the lightening days.’
She places the Oak Crown on his head and says,
‘Hail and Welcome to the Oak King.’
Everyone except Lord Holly repeats,
‘Hail and Welcome, the Oak King.’
Lord Holly steps forward and says,
‘Victor of this day you might be, but my time will come again, and you will kneel at my feet once again.’
The Oak King replies,
‘But for now, kneel before me Lord Holly, for this is my time.’
Lord Holly kneels and says,
‘Hail, the Oak King:’
The High Priestess says:
‘Now is the time of the Oak King, but even as the year grows so it will once again become time for Lord Holly to step forward. For as we need light we also need darkness. As we need day, we need night. As we need Summer, we need Winter. For both are as the two sides of a coin, and without the one, the other cannot be. And so the Wheel turns. Blessed Be.’
The High Priestess and the Oak King perform the Rite of Wine and Cakes.*
SABBAT BLESSING
The Oak King gives the blessing:
‘I call upon the Old Gods, upon the reborn Sun and the spirit of the Oak. May the spark of light reborn this day, grow ever stronger. May its fire light and heat the land. May it bring forth new life and new hopes. As it grows in strength from day to day, may we also be made stronger. As it brings growth and life, may we also grow and bring forth the new in our lives. And so the Wheel turns. Blessed Be.’
IMBOLG
In advance of your Ritual the women should prepare a figure of the Goddess Bride (pronounced Breed). She should have a womanly figure and be dressed in the white of Spring, with white and yellow flowers in her hair and on her dress. They also make a thin white veil, which will completely cover her until she should be unveiled. They should also make bedding in the same colours. The men should prepare a bed into which the figure will fit, and a phallic wand of the same length as Bride. Whilst some collusion will be needed to ensure that bed, figure and wand are compatible, the men should not be allowed to see Bride, nor the women to see the bed and wand until the appropriate point in the Ritual.
YOUR BRIDE IMAGE
BRIDE’S BEDDING
BRIDE’S BED
THE PHALLIC WAND
13 TEA LIGHT CANDLES, WITH HOLDERS
A SMALL BOWL OF FLOWER PETALS, FROM SEASONAL BLOOMS, BUT, PLEASE, NOT PICKED FROM THE WILD
Prior to the Ritual the Priestesses should bring Bride and her bedding, concealed under a cloth, and place them before the Altar. The men should do likewise with the bed and wand. The tea lights in their holders should be evenly spaced around the outer edge of the Circle.
The Ritual should begin with the room lit only by one candle. If you still have your Yule candle, this would be ideal.
SABBAT INTRODUCTION
‘Welcome. This is Imbolg, the festival of the first of Spring. Imbolg means ‘in the belly’ and at this season the first lambs are born. The first buds are on the trees, the first plants show through the frozen earth. The breath of air which comes to us holds the promise of the future. Here we clearly see the signs which tell us that the Winter will pass and the land will be fertile once more.
‘The Goddess changes her robes to those of the Maiden, and the God is once more the virile youth who walks the land.
‘This is the festival of Bride, known also as Brighid, Bridget, Brigandu, Brigantia and by many other names. Triple Goddess of poetry and inspiration, smithcraft, healer and muse, Bride is one of the greatest of the Celtic Goddesses. At this time we make her bed that the God might join her and she may, once again, become fertile in the name of the land. Blessed Be.’
SABBAT RITUAL
The High Priestess says,
‘At Yule a spark of light was born, now in the sight of the Goddess and the God of Spring, we would see that flame blossom and grow. We seek within it the warmth and light of the Summer Sun to come.’
She lights a taper from the Yule candle and lights one of the tea lights, then continues,
‘We call upon Bride, Goddess of Spring to be with us.’
Everyone repeats,
‘Bride be with us.’
She passes the taper to the next person Deosil in the Circle who lights their tea light and says (if male),
‘We call upon the young God, Lord of the Spring to come among us.’
Everyone says,
‘Lord of the Spring be with us.’
As the women light their tea lights, they say,
‘We call upon Bride, Goddess of Spring to be with us.’
Everyone says,
‘Goddess of Spring be with us.’
The taper is passed around until everyone has lit their candles and the Circle is now a circle of light.
The High Priestess leads the women to the Altar, where they hold up the Bride image, still covered with her veil. She holds it up to the men, with the women crowding around her, and says,
‘Behold the image of the Bride, Goddess of Spring. In her, new hope resides. In her, new life may blossom and grow. But how shall this come to be?’
The women now step back from the High Priestess although they do not resume their places in the Circle.
The High Priest now leads the men to the Altar and says,
‘Only together with the God will the Goddess bring life and fertility to the land and the people. For as light needs dark, and day needs night, woman and man, Goddess and God need one another, to bring life into being.’
The men then unveil the bed. The High Priest holds it up and says,
‘This gift we offer that they may join together for the good of all.’
He places the bed onto the Altar. The men now withdraw to the other side of the Circle, where they group together with their backs to the Altar.
The women, keeping their backs to the men, and making sure they cannot peek, make the bed and place Bride, now unveiled, within its covers. When all is ready they place Bride in her bed in the centre of the Altar. The High Priestess says,
‘Bride is abed, and like the sleeping Spring she waits only for the God to awaken her. Let the God seek his Goddess, let them unite in the promise of new life to come.’
All the women return to their places, one of them taking the bowl of petals with her.
The men now approach the Altar with the wand, still wrapped. Once there they gather round and unveil the wand, placing it within the covers with Bride. The High Priest then moves Bride and her bed to the centre of the Circle and says,
‘As surely as the Goddess is here the God is also, for, ever does he seek to be with his Lady and his love. Blessed Be.’
The men return to their places and the female Witch passes the bowl of petals around so everyone can take one or two. Everyone dances and chants:
Lady of the Moon, Lady of the Moon,
Come to us be with us, Lady of the Moon.
As they dance each person in turn floats their petals down onto Bride in her bed, and makes a wish for something they wish to start in the coming season.
When the chanting is finished, usually after many repetitions, Bride and her bed are replaced on the Altar. After the Ritual they are set in a safe place until the next Sabbat when they can be put away.
The Rite of Wine and Cakes* can be performed by the High Priestess and High Priest or they can help the newest female and male Witches to do so.
SABBAT BLESSING
The Blessing should be given by the youngest, or newest, female Witch:
‘I call upon the Old Ones. Upon the Goddess and the God of Spring, upon Bride and her Consort, return and be once more with us. Spread your love and your blessings upon us and be with us and those we love. Take our offerings and bring new life and hope to the land, bring inspiration and energy to us, bring fertility and growth to all. As Winter turns once more to Spring, new life begins again. And so the Wheel ever turns. Blessed Be.’
OESTARA
This Ritual focuses on the duality of men and women. Ideally, you will have an equal number of men and women for this Ritual. However, life is rarely ideal, so where there is an imbalance some people will have to double up in the Ritual.
You will need:
A NUMBER OF DARK CLOTHS, ONE FOR EACH OF THE MEN
A NUMBER OF WHITE CLOTHS, OR SHAWLS, ONE FOR EACH OF THE WOMEN
ENOUGH WHITE CANDLES, IN HOLDERS, SO THAT EACH OF THE WOMEN MAY HOLD ONE
A NUMBER OF EGGS, EITHER HARD BOILED AND DECORATED (OR CHOCOLATE IF YOU REALLY CAN’T RESIST!)
A CAULDRON OR LARGE BOWL OF WATER
SABBAT INTRODUCTION
‘Welcome. This is the festival of Oestara, sacred to the Dawn Goddess Eostar, she whose symbols of birth and life are the Hare and the Egg.
‘This is a festival of the dying and rising Gods, of Attis, Mithras, Tammuz, Adonis and Osiris and many more. It is the time when the Goddesses Persephone, Inanna, and others have returned from the underworld, bearing the knowledge of life, of death and of rebirth. All these, and many others, have been renewed and refreshed, even as we seek to be renewed and refreshed in our lives.
‘This is also the Spring Equinox, when day and night are equal and in balance. This balance we seek in our own lives too, for each must seek to cast off the outworn to make way for the new. Blessed Be.’
SABBAT RITUAL
The Ritual commences with everyone chanting, the women will Circle dance around the men who stand in a smaller circle within the Circle.
For the first verse everyone sings:
We all come from the Goddess
And to her we shall return
Like a drop of rain
Flowing to the ocean.
For the second, third and fourth verses the women continue to sing:
We all come from the Goddess
And to her we shall return
Like a drop of rain
Flowing to the ocean.
At the same time, in the second, third and fourth verses the men sing:
We all come from the Horned God
And to him we shall return
Like an Autumn leaf
Floating to the forest floor.
Men and women should sing competitively, each group trying (tunefully?) to drown out the other.
As they proceed through verses 3 and 4, the women should, one by one, cover the men’s heads with the dark cloths. As his head is covered each Priest should sink to the floor, and lie as though dead. (The women will avoid treading on them!) When all the men are on the ground the women continue singing softly. They go to the Altar where they each take a candle and light it from the Altar candle. All lights and candles other than those of the women and the Altar candle are extinguished. The women, still chanting softly, then walk in procession out of the room. Once outside of the area they drape the white shawls around their shoulders.
After a few minutes they change their chant to:
‘Return, return, the Earth, the Air, the Fire and the Water.’
They process back into the room and circle the group of men three times. One by one each woman will place her candle on the Altar, or around the outer edge of the Circle if that can be done safely. She will select a man and remove his dark cloth, replacing it with her white shawl and, drawing him to his feet, say,
‘As man is to woman, so the God is to the Goddess, without both there can be no life. As the Goddess descends to free her love, and the God rises to give her his strength, so do I call upon you, rise once more, he with us and among us. Blessed Be.’
Once all the men are standing the white shawls are removed by the women, and one by one the women will each give a man the Five-Fold Kiss.*
The High Priest then places the cauldron of water in front of the Altar and says,
‘This is the time of the dying and rising God, who lives and dies and is reborn. Like him, to be reborn we must first die, to live fully we must release that which holds us back. This is the cauldron of Ceridwyn, the symbol of life and death and rebirth. Into these waters we may cast off all that is not needful to us.’
He consecrates the water in the same way as the Banishing of Unwanted Influences,* and each person steps forward to dip their fingers in, rather than the bowl being carried around the Circle as usual.
The women then each take their candle and an egg from the Altar and give one to each man saying,
‘From darkness into light, from death into life. Take this symbol of the love of the Goddess, that she may ever walk with you. Blessed Be.’
The men then present the candles back to the women saying,
‘The Goddess leads the God from darkness to light and so I return this flame to you. This is the symbol of the light of Sun, may he ever brighten your way. Blessed Be.’
The candles and eggs should be placed safely on the outer edge of the Circle until the Ritual is completed.
After the Rite of Wine and Cakes* the Sabbat Blessing is given.
SABBAT BLESSING
A Priestess starts the blessing:
‘I call the Dying and Rising Gods, they who have lived and died and been reborn, to bring life to us and fertility to all the land.’
A Priest continues:
‘I call upon the Goddess Eostar to bring her gifts of life and strength to us.’
They finish together:
‘For the cycles of life and death and rebirth go ever on, the seasons come and go, each in their turn. And so the Wheel turns. Blessed Be.’
This Ritual combines elements of the traditions of the Bel fires and of the chase of the Stag Lord. The chanting and dancing take place in the early part of the Ritual, rather than before it starts. Clapping and chanting are encouraged but it is best not to have any drumming as this will impede the chase. Similarly, the Rite of Wine and Cakes* takes place within the body of the Ritual, rather than just after it.
You will need:
2 FIRES. IF YOU CAN WORK OUTSIDE THEN YOU CAN HAVE SMALL FIRES IN CAULDRONS OR SIMILAR; IF YOU ARE INDOORS THEN YOU NEED 2 SHORT FAT CANDLES, ONE RED AND ONE GREEN, ON SAFE HOLDERS
A CANDLE FOR EVERY PERSON PRESENT, RED FOR THE WOMEN AND GREEN FOR THE MEN
Before you create the Sacred Space, place your two fires approximately 2 feet apart, in the centre of your working area. It should be possible to pass safely between them, but not too easy to do so.
SABBAT INTRODUCTION
‘Welcome. This is the festival of Beltane, the Great festival of fire and fertility. Now is the time when the Goddess sheds the robes of Maiden and takes on those of the Mother. Now the God stands at her side, and rules as her Consort, and their marriage is for the fertility of all the land.
‘In the past the young stag Lord, chosen at birth, would run with the deer, challenge and be challenged, and if he von through would win the maiden. Thus was the Great Rite celebrated to bring fertility to all.
‘This is the festival of the Fire God Bel, known also as Belennos, Beli-Mawr, Belinus, and by other names from times and places far away. In times past the old hearth fires would be extinguished and a new flame sparked from the embers. Two fires would be lit on a high point where they could be seen by all. Livestock would be driven between than and the people would leap them to purify, strengthen and bring fertility to all.
‘This is a time of great joy, a time to love, sing, dance and make merry, for the Old Ones lead us in the dance of life. Blessed Be.’
SABBAT RITUAL
The High Priestess lights the two fires from the Altar candle saying,
‘In days past, we would have lit our fires in the centre of our village community, and so I light these in the centre of the community of our Circle. May they purify and strengthen, inspire and bring forth fertility, even as the fires of old. Blessed Be.’
Everyone should start Circle dancing around the outside of the two fires, starting slowly and building up pace and volume. They should not hold hands.
One of the chants we use for this is:
Cernunnos, horned one,
Cernunnos King of the Sun,
Herne the Hunted and Hunter,
Stag Lord of the Earth.
After the Circle dancing has been going on for a while the High Priestess taps one of the Covenors on the shoulder. He or she then breaks from the Circle, and picks a group member of the opposite gender. The ‘hunter’ will chase the other person in and out of the dancers and finally between the two fires, where the ‘quarry’ is ‘caught’ and given a kiss. That Covenor then selects someone else to chase, catch and kiss. This goes on until everyone has been chased between the fires, including the High Priestess.
People should be very careful passing between the fires, holding long skirts or robes safely away from the flames! Energetic types can even jump the flames if they wish.
After everyone has been between, or over, the flames, there is usually a short pause while everyone gets their breath back!
The High Priestess and High Priest now start the Rite of Wine and Cakes,* but instead of passing the Chalice and plate around the circle, they will walk around the Circle together with the High Priest offering to the women and the High Priestess to the men.
The High Priestess and High Priest now take the red and green candles from the Altar. She will give a green one to each male, and he will give a red one to each female, and they each say,
‘Take this symbol of the fires of life and fertility, take it home and burn it in the names of the Mother Goddess and of the Father God. May it bring light and heat, life and fertility into your lives, and into the lives of those around you. Blessed Be.’
The High Priestess says,
‘I call upon the Goddess and the God. Mother and Father of us all, bring your blessings upon each of us. May these candles take the light and heat of the Bel fire into our homes and our lives. May we too bring light and warmth into the world around us. Even as the God hunted his Goddess, he is now in turn caught by her. The Maiden is Mother now, and the God takes his rightful place by her side. And so the Wheel turns and life goes ever onward. Blessed Be.’
LITHA
This Ritual should take place on the seashore. You will not need robes, an Altar or many tools, but it might be advisable to take a change of clothing. Find a location where the tide comes in reasonably steadily, and where you will not get cut off by the incoming waters. Check the tide tables to ensure that you can start your Ritual about one hour before high tide. Also check the location to ensure that it is reasonably private at the time you intend to use it. If you can find a very secluded location, there is no reason why you should not work the Ritual during the day. Alternatively, you might like to time it so that you can be present to mark sunrise prior to starting, although this may well mean staying up all night! If you really cannot arrange to do this on the coast then you will need to give thought as to how to bring about a suitable amount of the element of surprise into your Ritual.
Prepare a series of small cards each with a question about, or linked to, the Craft on it. There should be four or five cards per person. The questions do not have to directly involve magical knowledge, so you could, for example, ask, ‘How do you spell Myrrh?’ or ‘Describe the leaves of the plant Rosemary’, and so on. Questions can be simple or hard; some can even be ‘trick’ questions. Note that one person, usually the High Priestess, has the final say as to whether an answer is right or wrong, and this person is the arbiter.
Tell everyone who is attending to bring a single yellow or gold flower. It is worth mentioning here that it is not a good idea to pick wild flowers as these may well be protected or endangered, even if prolific in your area.
You will need:
A BAG WITH SEVERAL SLIPS OF PAPER, ONE FOR EACH PERSON, WITH THEIR NAME ON IT
THE QUESTION CARDS
A SMALL PRIZE FOR THE WINNER
Before the Ritual actually starts, get everyone to find small stones and other natural beach debris to mark the outline of the Circle, which should be below the high tide mark. The Circle should be large enough that people will be well spread out. Also collect some driftwood for a small fire, which will be in the centre of the Circle. Please ensure it is very small, as you do not need the coastguard alerted! Once the Circle is marked and the fire started, take the first name slip out of the bag; this person stands to the right of the high tide mark. Continue pulling slips until everyone has their place, selected at random, in the Circle. You will probably need to spread them out evenly, as there is usually some reluctance to be at the lowest tidal point! Assign the roles in creating the Sacred Space in such a way that people do not have to move away from their allotted places.
SABBAT INTRODUCTION
‘Welcome. This is Litha, the Summer Solstice, the longest day and the height of the Sun’s power. But herein lies the paradox. For even as the Sun reaches the height of its power, it begins to decline. From this point the nights will lengthen and the days shorten.
‘At this time Lord Holly once more challenges his brother the Oak King, and wins. From now he will preside over the darkening half of the year.
‘This is also the time of the trickster Gods, the time of Pan, Puck and Loki, and of the Goddesses and Gods of humour and jest. And in keeping with this we celebrate with mirth and joy, as well as with reverence. Blessed Be.’
SABBAT RITUAL
The High Priestess says,
‘We have gathered to celebrate the Summer Solstice, to mark the height of the Sun even as he starts his decline. This is the festival of Fire and of Water, so it is in keeping that we should meet both in our Rites. Tonight/today we will pit our knowledge of the Craft against the incoming waters, in honour of the Sun King. Blessed Be.’
The High Priest now shuffles the question cards and deals them out evenly amongst everyone, except the arbiter. Starting to the left of the High Priestess, each person takes it in turn to ask a question of another in the group. Where it is answered correctly the answerer chooses whether to exchange places, where the answer is incorrect the questioner can choose.
After each answer everyone chants:
Cernunnos, horned one,
Cernunnos King of the Sun,
Herne the Hunted and Hunter,
Stag Lord of the Earth.
Everyone then moves one place to his or her left, and the next person asks his or her question. Anyone moving before the chant is completed is ‘out’. Where a questioner has moved, it is the person to their left after the move, who asks the next question. The High Priestess can intervene if she feels things are becoming unfair.
If the weather is clement and the participants are fairly hardy, you might like to denote someone as being ‘out’ only when the water reaches their knees. Or you may prefer to declare ‘out’ as soon as their feet become wet. As people fall foul of the waves, they can change into dry clothes or you can set them to preparing the post-Ritual feast, until you reach the second phase. As you can probably see by now, the people closest to the water will want to get away from it, whilst those further up the beach will want to retain their places. When there is only one person in the Circle, in addition to the arbiter, that person is the winner.
Everyone should now gather round, above the tide line, with his or her flowers. The High Priest now stands facing the waves and, raising his arms up to each side of his head, says,
‘I call upon the Sun King, in whose honour we have gathered, to witness that … (name of winner) has today met the challenge of the waters and has prevailed. In recognition of this I present him/her with this. Blessed Be.’
The prize is handed over. The High Priest continues,
‘Mighty Lord of the Sun, who brings heat and light to the land, who causes all things to be fruitful and flourish. Mighty Lord of the Sea, whose waters pour out upon the land, who causes all things to grow and be fertile. Great Mother Goddess from whom all life proceeds and to whom all will return. Accept our offerings and our thanks. Blessed Be.’
He casts his flower into the waters. Everyone else also casts their flowers into the waters and sings the above chant once again.
The Rite of Wine and Cakes* can be performed either by the winner and their chosen partner, or by the High Priestess and High Priest.
SABBAT BLESSING
This should be given by the winner of the competition:
‘I call upon the Old Gods, and the elements of Fire and Water, Earth and Air, which are all around us and within us. Pour forth your blessings on all here present. Lord of the Sun whose cycle now turns, he with us each and every one. Great Mother, watch over us and guide us well. The lightening days are over, the darkening days are here. And so the Wheel turns. Blessed Be.’
LUGHNASADH/LAMMAS
JOHN BARLEYCORN
There were three Kings into the East
Three Kings both great and high,
And they hath sworn a solemn oath,
John Barleycorn must die.
They took a plough and ploughed him down,
Put clods upon his head,
And they hath sworn a solemn oath
John Barleycorn was dead.
But cheerful spring came kindly on,
And showers began to fall,
John Barleycorn got up again,
And so surprised them all.
The sultry suns of summer came
And be grew pale and wan,
His head well armed with pointed spears,
That no-one should do him wrong.
The sober autumn entered mild,
When he grew tall and pale,
His bending joints and drooping head,
Showed he began to fail.
His colour sickened more and more,
He faded into age,
And then his enemies began,
To show their deadly rage.
They took a weapon long and sharp
And cut him by the knee,
They tied him fast upon a cart,
Like a rogue of forgery.
They laid him down upon his back,
And cudgelled him full score,
They hung him up before the storm,
And turned him o’er and o’er.
They filled up the darksome pit
With water to the brim,
They heaved in John Barleycorn
And let him sink or swim.
They laid him out upon the floor,
To work him further woe
And still as signs of life appeared,
They tossed him to and fro.
They wasted o’er a scorching flame,
The marrow of his bones,
But old miller used him worst of all,
And crushed him mid two stones.
And they have taken his very heart’s blood,
And drank it round and round,
And still more and more they drank,
Their joy did more abound.
John Barleycorn was a hero bold,
Of noble enterprise,
For if you do but taste his blood,
‘Twill make your courage rise.
You will need:
SEVERAL COPIES OF THE POEM JOHN BARLEYCORN BY ROBERT BURNS, PRINTED IN A REASONABLE SIZE FONT
A FEW EARS OF BARLEY, OR CORN, WITH THE STEMS AND LEAVES STILL ATTACHED, TIED INTO A BUNCH
A KNIFE
3 SHORT STICKS
SOME WATER
A SMALL DISH
2 STONES
A CLOTH TO COVER THE FLOOR
THE CHALICE WITH A GOOD QUALITY BEER IN IT
A PLATE OF FRESHLY BAKED REAL BREAD, NOT THE MASS PRODUCED SLICED STUFF!
Before the Ritual commences, choose three people to be the ‘kings’. If you can, choose people who will throw themselves into their roles! Give everyone else a copy of the poem with the verses they are to read clearly marked. Try to ensure an even division of verses.
The Rite of Wine and Cakes* which takes place immediately after the central Ritual will take place using the beer rather than wine, and bread rather than the usual cakes or biscuits.
SABBAT INTRODUCTION
‘Welcome. This is the festival of Lugbnasadh, the feast of the Solar God Lugh. It is the feast of the first of the harvest, when the land begins to yield its abundance. In times past this was a time of sacrifice, to repay the land in blood or wine, for that which will be taken. It was believed that the first sheaf cut must be repaid before the land awoke to prevent the harvest continuing. Today our sacrifices are of time and energy, and so we gather together to celebrate and to honour the Goddess and the God from whom all life flows. Blessed Be.’
SABBAT RITUAL
The High Priestess takes the barley and holds it out before her, saying,
‘Behold the first of the harvest, symbol of the bounty of the land and of the Great Mother who sustains us. Let us give thanks for the fruitfulness of the land. Blessed Be.’
The three ‘kings’ now step forward and take the barley from the High Priestess, and as the readers read their assigned verses of John Barleycorn, the ‘kings’ go through the actions in the poem. The readers should proceed slowly in order that all the steps can be accomplished.
SABBAT BLESSING
The High Priest gives the blessing:
‘I call upon the Old Gods, upon the Mother and upon the Sun God. Your bounty flows out upon the land, it sustains it and makes it fruitful, so that it is fertile and brings forth life. Smile upon us also, that we might have knowledge of you and walk in your ways. Ever watch over us, guard, guide and protect us. May we likewise be fruitful and bring forth life. And so the Wheel turns. Blessed Be.’
MADRON
In advance, everyone should be asked to give some thought as to what they have been ‘given’ by the Goddess and the God during the preceding year. This includes personal achievements, friends, health, new skills, good times, and so on. They should also reflect on any unresolved issues they may have in their lives; outstanding disagreements and arguments that should be brought to a close, and how they might resolve these. Hopefully, none of these should affect other Coven members, but if they do they really should be resolved before the Ritual.
With these thoughts in mind, each person should create and bring to the festival some kind of home-produced harvest offering. It could be something they have made from natural ingredients, something they have grown in their garden, a picture, poem or other artistic endeavour, so long as it is something they have expended their personal energy on. Each item should be presented as nicely as possible and wrapped so that it cannot be seen by the others.
I WHITE AND I BLACK CANDLE FOR EACH PERSON AND CANDLEHOLDERS TO PUT THEM IN
Prior to the Ritual the packages should be placed on a tray, covered with a cloth and placed under, or behind the Altar out of sight.
SABBAT INTRODUCTION
‘Welcome. This is Madron, the Autumn Equinox when day and night are equal once again. The harvest is well under way and we are seeing the results of our efforts. Even as we reap the rewards of our labour we must ask whether we have indeed paid for that which we have been given.
‘As we see the Wheel turn towards Autumn our hearts and minds too turn to hearth and home. We seek the resolution of quarrels, and reconciliation with those we love, for this is the time of forgiveness and reunion. A time for the payment of debts and the release of prisoners. And so we must ask ourselves whether we have indeed paid for what we have been given, and whether we still hold prisoners in our minds and hearts. For all must be set into balance lest the storms of Autumn come and nothing survive. Blessed Be.’
SABBAT RITUAL
Everyone stands in a Circle. The High Priestess says,
‘This is a time of balance and it is fit that we should seek balance within ourselves. Within the hearts and minds of each and every one of us there is that which is no longer useful. We have guilt which is outworn, regret which should be put behind us and feelings which are past their time. Let us first put these from us. Let us open our hearts to the Goddess and the God, that they might bring us the balance which we seek. Blessed Be.’
She turns to the Altar and lights the first of the black candles. Each person now steps forward and takes a turn to light a black candle and state which feelings they have finished with.
Everyone chants four times:
We are the flow, we are the ebb,
We are the weavers, we are the web.
The High Priest now says,
‘The Goddess and the God have smiled upon us, each and every one. Let us recall their gifts and give thanks.’
One by one each person steps forward to the Altar, states the things that they have received in the preceding year, and lights a white candle. As they light their candle they say,
‘I give thanks to the Goddess and the God for their bounty, may I ever be aware of their gifts and worthy of them. Blessed Be.’
Again everyone chants four times:
We are the flow, we are the ebb,
We are the weavers, we are the web.
The High Priestess now steps forward again and says,
‘It is meet and fit that we should cast off that which is no longer needful and that we should give thanks for that which has been given. But also we should seek to repay the gifts of the Goddess and the God. and the companionship of the Circle to which they have brought us. Bring forth the gifts.’
The High Priest brings the covered tray forward and says,
‘Each of us has worked on one of these, has placed their energy into it in token of repayment to the Old Gods. Let each now receive the gift of another that it may serve to remind us to strive ever towards balance. Blessed Be.’
The High Priest now takes the tray around the Circle and everyone should take a gift which they did not provide.
The gifts should not be opened until after the Ritual. Should someone end up with the gift they brought, they can exchange it with someone else.
The High Priest and High Priestess now perform the Rite of Wine and Cakes.*
SABBAT BLESSING
A Covenor gives the blessing:
‘I call upon the Old Gods, to bless us. At this time of harvest we ask that they guide us in the sowing of our seeds for the future, aid us in reaping the harvest we seek, and help us to remember the life of the land, and the love of friends. May they bring us balance in our lives. For all things strive towards balance, night and day, male and female, dark and light, Summer and Winter. And so the Wheel turns. Blessed Be.’
There are many themes which can be taken as the centre of your Sabbat Rituals, although I have only been able to include some of them here. To make your celebrations meaningful you will need to examine the festivals in more detail and to reflect upon the way in which each of the Sabbats is reflected in your life. It is also helpful to look at some of the stories of the Goddess and the God, to help you see how all the pieces go to make up the whole.