EIGHT
RITES OF PASSAGE
Rites of passage are those celebrations and Rituals we perform at key stages in our lives. They usually mark the birth of a child, marriage and death. Some people also celebrate coming of age and retirement. In the Craft we have similar Rites which have different names:
* Wiccaning. This is the Rite of Naming performed to welcome a new child. The child is presented to the Goddess and God, the Elements, and the assembled guests. They are not dedicated or promised to any specific path in the same way as in a Christening.
* Handfasting. The Rite or Ritual where two people declare their love for each other and their intention to be a partnership. A Handfasting differs from the better known Wedding in several respects: the couple comes to the Circle as equals, neither is given to the other; they make their own promises to each other, there is no set formula; they can choose to unite for life, or for a year and a day. Indeed many couples choose the latter, not because they intend to split up at the end of that time, but so that they may make fresh promises and declarations of love every year.
* Withdrawal. This Rite (or Rites) is intended to actively celebrate the life of someone who has died, and may be held some time after burial or cremation. This is often done to spare the feelings of non-Pagan relatives. For some, this Rite may be enacted several times as different groups of friends and family gather at different times to celebrate their loved one. The Rite of Withdrawal can also be held for much loved pets.
* Naming. This Rite is often held when an adult chooses a new or Witch name to denote their entry into the Craft. It is sometimes held as part of the second degree Initiation and sometimes as a Ritual on its own. In some Covens the Initiate is given their new name by the High Priestess, but in most cases the person chooses their own Witch name.
* Puberty. In the secular world people celebrate their 16th, 18th or 21st birthdays as coming of age. This replaces rites of puberty which would have been held when a woman first menstruated or when a boy passed his first test of manhood. However, many Craft families have revived these Rites as more young people seek to celebrate them. Rites of Puberty are generally single gender affairs as these days there is still a certain amount of shyness regarding puberty and adolescence!
* Croning and Wizzening. Originally Croning would have taken place at the end of menopause and Wizzening at the time when a man was accepted as too old to hunt or fight. The closest we come to these in the world outside Paganism is the retirement party with its gold watch, and even this is rare in these times of changing employment practices. However, as with the Rites of Puberty, many are seeking to revive these customs. Croning is sometimes enacted at the end of menopause and Wizzening at around the age of 70 when health is beginning to fail. As these Rites are intended to indicate that the physical activity of a person is of far less importance to the group or family than the wisdom of age, people may choose to celebrate them at any time from around 50 onwards.
The key thing to remember about any of these Rites of Passage is that their format is not established by some kind of outside authority; it is for the participants to devise their own ways of celebrating them. In the case of Wiccaning and Withdrawal it will be the wishes of the near and dear which influence the format of the Ritual. In all the others the person to whom it is happening should have some input, even if they do not wish to write their own Ritual. Even in the case of someone being Named during their Initiation Ritual, they should at least be aware that the Rite is to take place. In all except the last, the Ritual does not have to take place within a Cast Circle, you can simply assemble a ring of your friends and family, and you do not have to have a formal Altar. You do not need to have the event led by a Priestess or Priest, although most prefer to as they can act as mistress or master of ceremonies.
The next thing that needs to be borne in mind is that you should think carefully about who you invite. It is highly probable that not all your friends, let alone your relatives, will feel kindly about having a Witchcraft Ritual thrust upon them. You will either have to give them enough information to enable them to choose whether to attend, or hold a second, non-Wiccan, Ritual where you know they will feel comfortable. There can be similar difficulties with venue, catering and so forth, although these are less of a problem now than, say, ten years ago, and are usually solved by ‘shopping around’.
Here are some other points which you need to take into account. Where there are likely to be children present you will need to be ultra careful that the Altar equipment, especially candles, incense, etc, are well guarded by adults. If you are using a hired venue, check in advance that candles and incense are acceptable, and will not set off the fire alarms.
I shall lay out each of the following Rituals in a fairly full version, thus enabling you to choose what to include and remove. The Rituals will therefore assume that you have a High Priestess and others in the Coven to create the Sacred Space, etc. Where there are aspects already covered in Chapter 3, they will be noted by*.
WICCANING
Ideally, you will hold this Ritual when the child is at an age where the mother is able to carry her child for an hour or so without tiring (even if both parents are taking an active part, this is a good indicator that she has recovered from the birth), but before it is active enough to want to get down and move about. This is more for the sanity of the parents than any Craft reason! It is also a good idea to keep your Ritual short, to give you the best chance of completing it before the child becomes bored, hungry or whatever.
At a christening, close friends of the parents are usually selected as Godparents whose duty it is to guide the spiritual development of the child. In the Craft we do not believe that a child should be indoctrinated into any spiritual path, but some people do select Guardians or Sponsors, whose purpose is often to guide a child in more practical aspects of their upbringing. For example, you may know someone with considerable outdoor knowledge, sporting skills, or even mechanical expertise, who you would like to have a close association with your family.
If you have enough Witches present you may like to have them define the boundary of your Circle, thereby effectively keeping those with little or no Circle knowledge from stepping across the boundary. Otherwise you can mark that boundary with flowers, stones or even candles in jars.
Prepare the area.*
Set the Altar.*
Unless everyone is a member of the Craft, or has stood in Circle before, you will need to perform the above two steps before they arrive. Once everyone is present, get them to form a Circle around the room. We have found that if you mark the Circle on the floor, perhaps with flowers, you can then get them to gather on the outside.
The parent(s) and child enter the ring of friends.
Define the purpose and communicate it.* This should take the form of a welcome to everyone present, with guidelines on what is about to happen and how they should behave. Include asking them not to move around, talk amongst themselves, break the Circle, or pop to the bar for a drink! In other words, you are reminding them that this is an event just as solemn as a christening.
The High Priestess says something like,
‘Welcome everyone. We have come here today to welcome and formally name … (name of child) the son/daughter of … and … (parents’ names). This celebration is an occasion of great joy to all of us for we welcome a new life to our circle of family and friends. Whilst it is perhaps not in the style you are used to, it is every bit as meaningful as any religious rite which welcomes a child. 1 would ask that whilst the ceremony is underway that you respect the beliefs and wishes of … and … (the parents’ names) and maintain your places. Please do not cross the Circle, or move around it. Thank you.’
She may also outline the Ritual so that everyone knows what is going to take place.
Create the Sacred Space.* Again, unless everyone is accustomed to the Craft you may find it best to keep the invocations short.
The High Priestess then takes the parent(s) and child to each of the quarters, starting at the East, saying,
‘Oh element of Air behold this child … (name of child), son/daughter of … and … (names of parents), who has now come amongst us. Watch over him/her, guard, guide and protect him/her through all his/her days. Blessed Be.’
If you have enough Witches so that one may stand at each quarter, you might like to have one stand for each element, in which case they can then welcome the child, saying:
‘In the name of Air I bid thee welcome … (name of child). Blessed Be.’
This is repeated for Fire, Water and Earth. The High Priestess then leads the parent(s) and child to Altar, where she says,
‘I call upon the Goddess and the God to recognize … (name of child). May they watch over, guard, guide and protect him/her through all things. Blessed Be.’
The High Priestess then turns to face everyone assembled and says,
‘I call upon each and every one of you to welcome…(name of child), son/daughter of … and … (names of parents). May he/she grow healthy and happy, joyous and wise, loving and loved (you can add other attributes here if you wish). Hail and welcome … (name of child).’
Everyone should then say,
‘Hail and welcome … (name of child)’
The High priestess then says, ‘Blessed Be.’
If the parents have nominated Guardians or Sponsors this is the time for them to step forward and announce what area of knowledge they will try to impart to the child.
The Rite of Wine.* If everyone is of the Craft then you can hold the Rite of Wine and Cakes in the usual way, but where some guests are not of the Craft it may be better to omit the Cakes. The wine is shared firstly with the parents, then with any Witches in Circle. You may choose to then decant it into a number of glasses and have your Witches take it around to everyone else, although some people may be less than comfortable with the idea of sharing from one glass. Alternatively, the High Priestess can ask everyone to charge their glasses and raise a toast to the newly named child.
Removing the Sacred Space.* Again this should be kept short. At the end of this the High Priestess can take a moment to thank everyone,
‘On behalf of … and … (names of parents), and of … (name of child) I would like to thank everyone for being here today. Could I please ask you to give some space to those who are tidying the Altar, thank you. Our ceremony is over, let the feasting begin!’
Feasting.*
Tidy away.* Unless everyone present is familiar with the Craft it is a good idea if one or two people are responsible for ensuring that the Altar is cleared and the equipment safely packed away as soon as is possible.
You can incorporate music, singing and dancing into your Ritual but you do need to take into account the fact that the central figure (the child) may not be used to loud sounds and is quite capable of kicking up a huge fuss if their preferences are not put first!
HANDFASTING
There are many traditions associated with the joining of two people. Some of these, whilst Pagan in origin, are referred to in daily speech, for example:
* Tying the knot. In a Handfasting we do this literally, the partners’ hands are tied together, usually with coloured cords.
* Jumping the Broom. This symbolizes the leap from one life (that of being single) to a new one (that of being partners), and in a Handfasting we do actually jump the broom. Usually the broom in question is decorated with flowers and ribbons, and perhaps even bells. It is held horizontally across the Circle and the couple jumps over holding hands. Often the two people holding the ends will raise it slightly as the couple jumps, hence the saying ‘taking the plunge’!
Handfasting is a great opportunity for exercising your imagination in dressing not only the participants, but also the room and the Altar. You may choose period costume, circlets of flowers, floral loops, knots, and so on.
As in a Wiccaning you may be holding a Ritual to which non-Witches are invited and so you need to give consideration to their lack of knowledge as to what actually happens. When my partner and I were Handfasted we sent a letter out with the invitations which outlined the Ritual, and to reassure our guests that we were not going to be doing anything untoward!
Many people getting Handfasted like to nominate a Supporter each, rather in the manner of Best Man and Maid of Honour. These two are there to help the partners get ready, to soothe their nerves, perhaps even to slip them a much needed drink and generally to ensure that they actually get where they should he, together, at the right time. If the couple have decided to exchange rings or other tokens of their relationship, the supporters should ensure that these are to hand, placed on the Altar Pentagram.
One of the key points of a Handfasting is the promises the couple make to each other. These should be written by the parties concerned, in their own words. An obliging High Priestess may try to help them put their thoughts into words, but ultimately they should say whatever is in their hearts. As many couples are nervous enough without the thought of having to learn their promises by heart, you might like to have these held in such a way that they can read them.
Prepare the area.*
Set the Altar.* In addition to the usual tools you will need anointing oil and the Handfasting cord. Place the broom to one side of the Altar. The rings or other tokens should be placed on the Altar when they arrive at the Circle.
Define the purpose and communicate it.* Again the High Priestess needs to welcome everyone and to give them an idea of what to expect and what to do. Create the Sacred Space.*
The couple then enter together, followed by their Supporters. The High Priestess says,
‘I welcome … and … (names of the parties) who have come here today to join hands and celebrate their love of one another in the company of us all.’
The High Priestess then invites the couple to kneel before her* and she anoints each of them on the forehead with oil, saying,
‘I do anoint thee that the Goddess and the God may smile upon you and your union. Blessed Be.’
The couple then stand* and the High Priestess says,
‘You have come here together today, is it your wish that you be Handfasted one to another?’ Presuming that they say yes, she continues, ‘Then I bind your hands in token of the bond you would make with each other.’
She takes the cord and ties the right hand of the man to the left hand of the woman. She then says,
‘What promises of love do you make?’
The man then makes his promises to the woman.
The woman then makes her promises to him.
The High Priestess then unbinds their hands and, where there are tokens, the couple exchange these. The High Priestess then says,
‘Let all present bear witness that … and … have exchanged vows and have declared their love of each other. Henceforth let all know that they are joined together as man and wife, equal and supporting one another. Let the Goddess and the God bring blessings upon them and on their union together. Blessed Be.’
Two people, who could be the Supporters, then take the broom and hold it horizontally cross the Circle, at a height sensible for the couple to jump. The couple hold hands and jump the broom together. There is usually cheering and clapping at this point.
The High Priestess then takes the couple around to each of the quarters and presents them to the elements,*
‘Oh element of Air, I present … and … (names of couple) who today have Handfasted. Watch over them, guard them, guide them and protect them in all they do. Blessed Be.’
If you have enough Witches to have one stand at each quarter then that Witch will say,
‘I bid thee welcome in the name of Air. Blessed Be.’
This is repeated at each quarter. The High Priestess then leads them back to the Altar and, raising her arms to the North, says,
‘I call upon the Goddess and the God to bear witness that here today … and … (names of the couple) have exchanged promises and are forthwith as one. Welcome them, watch over them, guard, guide and protect them. Blessed Be.’
She turns to face everyone and says,
‘I here present to you … and … (names of the couple), Handfasted here today in the sight of us all. I bid you welcome them. Hail and welcome … and … (names of the couple).’
All should echo her ‘Hail and welcome’.
She then says, ‘Blessed Be’.
The Rite of Wine and Cakes.* Where the couple are Witches they should consecrate the wine and then share it with the other Witches in Circle. As with the Wiccaning you may prefer to ask the High Priestess to lead everyone in a toast, rather than passing the Chalice, or a series of glasses, around to everyone present. Once again you may find it simpler to omit the Cakes.
Remove the Sacred Space.* Once again at the end of this the High Priestess can take a moment to thank everyone,
‘On behalf of … and … (names of the couple) I would like to thank everyone for being here today. Could 1 please ask you to give some space to those who are tidying the Altar, thank you. Our ceremony is over, let the feasting begin!’
Where either or both of the couple have worn a circlet of flowers they may choose this moment to throw them into the group to see who catches them.
Feasting.*
Tidy away.* As before, it is best to get the Altar packed away safely as soon as possible.
WITHDRAWAL
Rites of Withdrawal can take many forms. Many Witches like to prepare for their own passing by writing a meditation, which they will follow when the time comes. But the bulk of these Rites are those performed by their near and dear after death. As mentioned above, it is common for Rites of Withdrawal to be held later than burial or cremation, as these latter are almost certainly going to attended by those who are not of the Craft and it is at the least insensitive to insist that the newly bereaved take part in Rites of which they have no understanding.
A Rite of Withdrawal can be as simple as two or more people sitting together and remembering the departed, or it can take the form of a Ritual:
Prior to the Ritual ask everyone to give some thought to what they remember about the one who has passed on. If you wish you can invite them to bring photos, a favourite piece of music, perhaps a gift. Ask them to try to bring specific memories as well as general thoughts.
Define the purpose and communicate it.* This is the time to remind everyone that whilst we are sad for our own loss, we are gathering to remember the good times, the gifts of personality we have been given, and generally to celebrate as that person would have celebrated were they with us. It is also a time to remember that, as Witches, we believe in the Summerlands and in reincarnation, so that we are thinking of our loved one as having moved on to a new life, rather than simply having stopped living in this one.
Prepare the area.* If you are going to play music which you shared with the departed then ensure you have the appropriate equipment to hand.
Set the Altar.* You may find it useful to ensure that tissues are to hand, as this is a time when emotions can be keenly felt.
Create the Sacred Space.*
Chanting and dancing.* This raises energy, not for magical work but to sustain everyone in Circle.
The High Priestess says,
‘We have gathered here today to celebrate the life of … (name of departed) who meant a lot to each of us and whose passing we grieve for. But even as he/she has gone from us, he/she has left something behind. And within the hearts of us all he/she lives on. Let us therefore remember him/her with love and laughter, with gratitude for the things he/she brought to us and the memories he/she left behind. Blessed Be.’
Each person then takes it in turn to say something about the departed. This can take the form of a short tale, perhaps something amusing which you shared together. I find that once a couple of people have started then it becomes easier for everyone to join in. It’s important to give everyone a chance to share their thoughts and memories, even if some may be more amusing than totally flattering! Once everyone has finished, or when the High Priestess considers it is time to wind down she says,
‘Each of us has memories of … (name). He/she will be sorely missed, but so long as we remember; he/she will live on in our hearts and our lives. And we know that in the love of the Mother Goddess and of the God we will meet and know and love once again. Blessed Be.’
The Rite of Wine and Cakes.* This is performed in the usual way, although the High Priestess, or the departed’s closest friend, may wish to take a second ‘helping’ in the name of the departed.
Removing the Sacred Space.*
Feasting.* It is usual for tales about the departed to continue and indeed more is usually said after the Ritual than during.
Tidy away.*
The above Ritual is just as suitable for a pet as for a human, and can take place on more than one occasion, perhaps even years after the event, when someone feels the need to celebrate the life of that loved one.
NAMING
This is the Rite where an adult takes a ‘Witch name’, either through choice or as part of their second-degree initiation. It is believed that Witch names originally served the purpose of making it difficult for Witches to give one another away, and if this were the case then the names used would have certainly been used at all times during meetings and Rituals. These days Witch names are often reserved for within Circle or just for major Rituals.
Whether you are choosing a name for yourself or for another, the choice of name needs careful consideration. This is because your Witch name should stay with you, it is not something you should be changing later on. It is thought that choosing the name of a major deity is somewhat presumptuous, however choosing a lesser known one means that you need to check carefully for any unintended associations. For example, Deirdre might have been most beautiful of face and manner, but she also caused war and family division, and ultimately killed herself. Some names are oversubscribed; there are a great many Merlins, Morganas and Morrighans about! Some names are too unwieldy, such as She Who Walks by the Rivers in Moonlight, and some cause rather more mirth than might have been intended (I’ll leave you to discover those for yourself!). Wherever possible it is also a good idea to select something which you can not only remember, but also spell!
Where the candidate is choosing their own name they should discuss it with their High Priestess in advance of the Ritual, and she should make sure that she can remember it and pronounce it properly.
I have said that the Rite of Naming can take place as part of the Ritual of Initiation, but here I am going to write it as a Ritual on its own. Later in this book you will find Rituals of Initiation and you can take the central part of this Ritual to insert at the appropriate point.
Define the purpose and communicate it.*
Prepare the area.*
Set the Altar.* You will also need anointing oil and possibly a slip of paper with the new name on it.
Create the Sacred Space.*
The High Priestess says,
‘I call upon … (usual name of person) to step forward.’
The candidate moves Deosil around the Circle and stands before the High Priestess. She kisses him/her on each cheek and says,
‘Welcome sister/brother in the Craft. Is it your wish to take a new name at this time, to signify your commitment to the Craft and to be known by us and the Gods for all time?’
The candidate answers. The High Priestess then asks the candidate to kneel and anoints his/her forehead with oil, saying,
‘Therefore in this Circle and before the Old Gods, I do name thee … (Witch name). May you grow in it and in the sight of the Goddess and the God.’
She causes them to stand, and says, ‘What is your name?’ They answer.
The High Priestess then pushes them out into the Circle where they are gently shoved from person to person, each one asking, ‘What is your name?’ to which they answer. Once everyone has thus questioned them, they return to stand before the High Priestess.
She then takes the candidate to each quarter in turn and presents them,
‘Hail Air; I present before you … (old name), henceforth to be known as … (Witch name).‘
Where there is a Witch at each quarter they will then say,
‘Welcome … (Witch name) in the name of Air. Blessed Be.’
Once the candidate has been presented to each of the quarters* they return to the Altar where the High Priestess stands behind the candidate, both facing North. She holds up their arms and says,
‘I call upon the Goddess and the God to acknowledge … (Witch name). May they watch over him/her and may he/she ever be faithful in their service. Blessed Be.’
She releases the candidate’s arms and both turn to face the group. She says,
‘Behold our brother/sister in the Craft, henceforth known as … (Witch name).’
The High Priestess then welcomes* the candidate saying,
She kisses him/her on each cheek and says, ‘Blessed Be.’ The candidate then proceeds Deosil around the Circle and is likewise welcomed by everyone present. The Rite of Wine and Cakes.* The candidate should be the first to partake of the consecrated wine.
Removing the Sacred Space.*
Feasting.*
Tidy away.*
PUBERTY/COMING OF AGE
Traditionally, these Rites of Passage would have been marked in ways which we may well not find acceptable in this day. Girls would have marked their first menses by changes in clothing and hairstyle, which announced to the world that they had become a woman. They might have been secluded for this and all following cycles, and many would have been quickly married off. Boys would mark their entry into adulthood by taking part in the hunt and celebrating their first kill, much as still happens in the fox-hunting fraternity.
Both genders would put away childhood, all games and toys, and become adults in every sense. But our young are likely to be still attending school and we can allow a longer apprenticeship to adulthood before they must sever all childhood links. Hence our Rites are likely to be less overt.
As mentioned above, Rites to mark puberty are often single gender affairs as the young are often shy about the physical changes which take place at this time. Girls know their fathers and brothers are aware of menstruation but may not want their first period marked openly. Boys know their mothers and sisters understand their bodily changes but do not necessarily feel happy with them being broadcast aloud. Additionally, it is harder to choose one single event which marks puberty in a boy; is it his first shave, is it when his voice finally breaks?
Another consideration at this time is whether the youngster actually wants to mark the event at all. I know of several parents in the Craft whose fond hopes of a Ritual at this time have been dashed by the young person’s reluctance to be the centre of such attention. And I know of a couple of youngsters who went along with it only to please their parents, which rather negates the meaning of the Ritual. As a result you need to consult the young person as to what their wishes truly are and, where they would actively like a Ritual, what form it should take. There is no doubt that you could hold a Ritual in Circle, but as the most important person may never have been in Ritual before, as few Covens accept under 18s anyway, it may be better to hold something rather more low-key.
Girls are often slightly less shy than boys so an all-female party where she is welcomed into the sisterhood of women, perhaps by being given gifts which are all red and wrapped in red, would be both appropriate and acceptable. In my youth this event was often marked by being first allowed to wear high heels and make up!
Boys may prefer an event with only male guests where the emphasis is perhaps aligned to sport, a camping trip or some other shared interest. It used to be believed that the time when a man first took his son to the pub was the accepted indicator that he could regard himself as a man, but today few of us would consider condoning under-age drinking as an acceptable Rite of Passage.
All in all, Rites for puberty are difficult issues which are perhaps best resolved by the people concerned. If, however, you still feel that you would like to hold a Ritual to celebrate this then I would suggest a single gender Ritual along the following lines:
Define the purpose and communicate it.*
Prepare the area.*
Set the Altar.*
Create the Sacred Space.*
The parent welcomes* the youngster into the Circle saying,
‘Today we welcome my daughter/son … (name) who has taken a major step on the road towards being an adult. She/he joins our sisterhood/brotherhood of women/men. From now she/he starts to put aside the toys of childhood and looks towards taking her/his rightful place in the world of women/men. May the Goddess and the God watch over her/him, guard, guide and protect her/him. Welcome … (name) and Blessed Be.’
The parent kisses their child on each cheek.
The parent then performs the Five-Fold Kiss* on their daughter/son.
The youngster is then taken Deosil around the Circle* where each individual welcomes them with a kiss.
The Rite of Wine and Cakes.* As this is a single gender affair obviously both parties will be of the same sex.
Removing the Sacred Space.*
Feasting*. In order to emphasize the sisterhood/brotherhood it is best that this remains single gender rather than inviting the other half of the community. I also feel that gifts should be given which in some way or another are a tangible indicator of the progress towards adulthood.
Tidy away.*
CRONING/WIZZENING
Just as the traditional Rites for puberty are no longer appropriate, the Rites for Croning and Wizzening are as inapplicable to today’s world. Few of us live in an environment where there is a Council of Elders to which we are invited. And those Witches who do attend a Council of Elders, in that they each run a Coven, are as likely to be in their prime of life as they are to be getting on in years! The marker of becoming a grandparent does not really have the same meaning as it used to, as people start their families at vastly different ages and are living longer, so that one woman might be Croned in her thirties and another not until her eighties! Additionally, many women do not pass through a menopause as such, as surgery and HRT have blurred the boundaries. Neither can retirement be used as a marker as some will retire early and some (including writers!) may never retire.
Within the Craft, and especially within Coven working, the time of Croning and Wizzening is taken by some to be the point at which the individual decides they can no longer be fully active in Circle. They may step down from being High Priestess or High Priest and possibly choose to attend Sabbats only. They will probably take no active role in creating the Sacred Space, and will to all intents be present in the same way as a newcomer to the Craft. This taking a permanent step back is not to be confused with ‘time out’ caused by ill health, outside commitments, exhaustion or even pregnancy. This has to be a final decision, although occasionally a person might be asked back to cover emergencies, or asked to provide the advice and guidance you would expect from a Wise One.
Many Witches find that Croning or Wizzening is something which takes place in two stages. First, their knowledge in the Craft is sought after by experienced Witches and thus they find themselves being treated as Wise One long before they expect to stand down. Secondly, there comes a time when they simply do not have the energy to fulfill all their Coven duties as well as to be a sounding board for others. At this point they may choose to formally declare this by holding a Rite. It is therefore inevitable that anyone choosing to hold such a Rite will have considerable knowledge, not to mention their own ideas on what should take place.
If the person involved is High Priestess or High Priest they are likely to ‘retire’ with their partner, although this is not always the case. Either way there will need to be a handover of the Coven to the person or persons who will replace them. In the following Ritual I am going to assume that the retiring Witch is the High Priestess. In this case she may also wish to invite Witches from outside of her own Coven, perhaps from daughter groups, to attend.
Define the purpose and communicate it.*
Prepare the area.*
Set the Altar.*
Create the Sacred Space.*
The departing High Priestess addresses the Coven:
‘This is the last time I shall stand in Circle with you as your High Priestess. The Goddess and the God have smiled upon me and have placed you in my charge over these many years. I have witnessed your first steps on the path and I have seen many of you come to fulfilment, with others yet just stepping out. I have seen birth and death, joy and sadness, chaos and order, and you have become like children unto me. You have been the joy that makes me rise in the morning; you have been the sorrow that I have taken to my pillow at night. But yet you are my legacy and I am proud to have known each and every one of you. Tonight I step down from my role as your High Priestess and become just a Priestess of the Craft. So for one last time, before another takes my place, I ask you to join with me in the ways of the Old Gods. So I bid you all, Hail and Welcome. Blessed Be.’
Dancing and chanting.* In the same way as the Rite of Withdrawal this is to provide energy for the Coven, rather than for any magical purpose.
Drawing Down the Moon.* In the case of a Priestess this is almost certainly going to be the last Drawing Down she takes part in, and it is likely to be one of the aspects of the Craft which she is most going to miss. She may well choose to give her own Charge rather than the traditional one. A retiring Priest would also perform the Drawing Down but upon the Priestess rather than being the subject of the Rite.
The Rite of Wine and Cakes.* The High Priestess personally takes the Chalice to each Covenor and likewise the cakes.
Blessing. The departing High Priestess gives a Blessing to the Coven:
‘I call upon the Old Gods, I call upon the Elements and upon all Witches of the past, present and future, to hear witness here. For whilst this is an ending it is also a beginning and so the Wheel of Life, like that of the Year, turns. May the Old Ones watch over you, may they be ever present with you, may your hearts and minds be ever in their care. Blessed Be.’
Handover. She then calls forward the new High Priestess and presents her to the Coven,
‘Behold … (name) for this is your new High Priestess. May she guide you well, may she love you and care for you even as I have done. Show her honour and respect her well, for even as she will care for you, she is yours to care for. Mark well that you and she are known to the Old Ones who are ever present.’
The outgoing High Priestess then gives the Five-Fold Kiss* to the incoming High Priestess.
Note: where both High Priestess and High Priest are changing over the High Priestess will give the kiss to the incoming High Priest and vice versa.
The outgoing High Priestess then takes the new one and presents her to each of the quarters and to the Goddess and the God saying,
‘Behold here is … (name) who is now High Priestess of the Coven of … (name of Coven). Blessed Be.’
The new High Priestess then goes to each Covenor in turn, who welcomes her saying, ‘Welcome and Blessed Be’. She kisses them on each cheek and wishes them ‘Blessed Be’.
The outgoing High Priestess may well give the new one any items of Coven equipment which are not personally owned, usually together with a ring or necklace of ‘office’.
Feasting.* It is to be hoped that the Covenors will have made more than the usual effort in the feasting department and that they will have felt moved to bring gifts for the departing High Priestess to the Ritual!
Tidy away.* Under no circumstances should the outgoing High Priestess be expected to take the burden of this on this occasion!
Where the candidate for Croning or Wizzening is not the High Priestess or High Priest it is usual for them still to take the major role in Drawing Down the Moon, and in the Rite of Wine and Cakes. Obviously they will not be handing the Coven over.
As mentioned above, all Rites of Passage can and should be altered to suit the person(s) taking the central role(s). However meaningful you make a Handfasting Ritual it is no good if it is not what both parties want. As with all Rituals, these should be approached with much thought, so run through the content and the actions and ensure that you truly understand what is to happen and why. Unlike other Rituals, there should be much consultation to ensure that everyone gets what they really want. I have written detailed instructions for the preparation, organizing and holding of Rites of Passage in a series of booklets which are listed in the Recommended Reading at the end of this book. I also work closely with the Children of Artemis to conduct workshops on writing and organizing Rites of Passage.